YJA Convention 2002 07 NJ Fifth

Author(s): Young Jains of America (YJA)
Publisher: Young Jains of America YJA USA
Catalog link: https://jainqq.org/explore/527609/1

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Reflections* Walking The Path of Jainism * Holding this book perpendicularly to a mirror allows the cover image and its reflection to create a WHOLE image. Similarly, reflecting on our inner self is the key to completing our WHOLE self. Jain Education Interational 2010_03

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Fifth Biennial YJA Convention Walking the Path of Jainism New Jersey 2002 Souvenir Committee 1 Walking the Path of Jainism As you attend the 5th Biennial Young Jains of America Convention, you will meet many different personalities and become exposed to diverse schools of thought. The individuals you meet, ideas you share, and friendships you make will change your life in some way, shape, or form. Believe it or not, these next four days will impact you. Rarely in life do we take time to reflect upon who we are, how we got here, and where we are going. During these next four days, as you attend sessions and participate in activities, take a few moments to introspect and explore your inner self. Without reflection, it is difficult to decipher destination. Reflections is designed to help you find your path. It will serve as a guide during your sessions and as a memoir after the Convention has passed. Pratik Doshi pratik@doshi.com Jain USLOS ZUHUS Pomoc g elibrary.org

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2 S TEDER Young Jains of America Federation of Jain Associations in North America A Non-Profit Tax Exempt Religious Organization. IRS Code Section 501 (c)(3) El #54-1280028 board@yja.org * http://www.yja.org YOUNG JAINS OF AMERICA Jai Jinendra, Co-Chairpersons Chintan Shah 608-217-4807 chintan.shah@yja.com Ronak Shah 918-269-7665 ronak.shah@yja.org Young Jains of America (YJA) is proud to unveil its 5th biennial convention in Mahwah, New Jersey from July 4th to July 7th. This auspicious event will bring together close to 1000 Jain youth from all across North America and the rest of the world. We realize that today's youth need more than just knowledge, they need application--so YJA presents Walking the Path of Jainism as its theme in this year's convention. Directors Education Shayna Parekh 562-858-7254 shayna.parekh@yja.org Events Shama Khandwala 847-985-6858 shama.khandwalaayja.org Finance Mintu Shah 708-239-0920 mintu.shah@yja.org Information Technology Beeneet Kothari 631-875-1827 beeneet.kothari Qyia.org Public Relations Kunal Shah 562-924-5755 kunal shah@yja.org Publications Mansi Shah 858-722-1100 mansi.shah@yja.org Fundrasing Dhrumil Purohit 302-559-8082 dhrumil.purohit@yja.org We felt that we needed to emphasize Jain concepts and core knowledge so that youth can understand the tenets before they delve deeper into the philosophy and practice of them. With sessions such as 12 Bhavanas, Ratnakar Pachissi, and Jain Rituals and Prayers, youth will be able to learn the fundamentals of Jainism. Speakers like Satish Kumar, Chitrabhanuji, Sadviji Shilapiji, Samani Charitra Prajana and Samani Sharada Pragya, Dr. Ray Greek, and many others add unparalleled knowledge and inspiration to this convention. Hence, we've strived to bring in influential speakers, motivating sessions, and inspirational topics. While working on the 2002 Convention has been the focus of YJA for the past year, we also tackled several other activities. YJA has teamed up with Habitat for Humanity to build houses all across America in our attempt to help youth put into practice the teachings of Lord Mahavir in the form of Ahimsa in Action.' We've given our website a facelift and added exciting new features with flexible capabilities for our members to use. From our interactive discussion board with various topics, to our events and holiday calendar, to the YJA member spotlight, our website has grown and will continue to grow to better give youth across the nation and world insight into the activities of Jain youth in North America. Regional Coordinators Mid-Atlantic Neel Shetti 917-885-9602 neel.shetti@yja.org Midwest Suchita Shah 248-477-1869 suchita shahayja.org Northeast Vishal Shaveri 503-292-1965 vishal jhaveri@yja.org South Arpan Shah 281-980-6924 arpan.shah@yja.org Southeast Priya Palvia 678-525-5716 priya.palvia@yja.org This convention and all of our other undertakings could not have been possible without the hard work and dedication of our executive board. We also thank the New Jersey Convention Committee for their diligence and indomitable work ethic. We would like to thank each and every donor for their generous contributions and continuing support. Finally, we appreciate the tireless efforts of all the volunteers, both youth and parents, who have spent countless hours putting together this great convention. Together, we've brought you the best convention to date and introduced features that future conventions will assuredly repeat. Ultimately, you the youth of North America decide the course YJA takes. To learn more about YJA and all our activities, please visit out website at www.yja.org. We urge to you take the initiative and become involved in your community and your region. Become a leader and help spread Jainism today, to the leaders of tomorrow. Young Jains of America (YJA) is the umbrella youth organization of the Federation of Jain Associations in North America (JAINA). The mission of YJA is to be recognized nationally and internationally as an umbrella youth organization for establishing a network to share Jain Education tematinet-2010-03 For Private & Personarse Only www.jametraly.org

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Young Jains of America Convention 2002, New Jersey Establishing a network to share Jain heritage and religion through youth YOUNC JAINS OF AMERKA www.yja.org board@yja.org Federation of Jain Associations in North America A Non-Profit Tax Exempt Religious Organization. IRS Code Section 501 (c)(3) El #54-1280028 www.njjains.org board@njjains.org New Jersey Convention Committee Jai Jinendra! Co-Chairpersons Nikhil Shah Palak Doshi cochairs@njjains.org Welcome to the 5th Biennial Young Jains of America Convention. We take great pleasure in seeing so many youth excited and interested in making a difference. This convention is designed to give you a glimpse of what it means to Walk the Path of Jainism. "Walking" signifies travel, or embarking on a journey--a journey towards enlightenment (Moksha). All individuals choose their own path in life. Jainism acts as guide to help each person attain the ultimate goal of true happiness. This conference is aimed at helping you incorporate Jainism into your daily lives. Programming Lopa Vadi Deepen Vira Shweta Daftary programming@njjains.org Registration Ashish Mehta Chintan Parikh Krunal Shah registration@njjains.org All too often, participants go home from conventions complaining about not being able to apply what was learned at the convention into their daily lives. They appreciate the knowledge they gained but become frustrated because there is no guidance post-convention. Doing and acting are vital elements to our life force and true knowledge cannot be complete without it. Transportation Nirav Shah transporation@njjains.org Security Paras Doshi security@njjains.org To this end, we have concentrated our efforts to provide you the best convention experience possible. This year, we have taken it upon ourselves to help you practically incorporate everything you are going to learn. Each session you attend, every activity and night event you participate in has an end goal in mind. Your objective this weekend should be to engross yourself in the convention experience. Public Relations Lesha Shah pr@njjains.org Site/Hospitality Maunank Shah site@njjains.org For the next four days, you will come to know what it means to eat Jain food, use cruelty free soap, and participate in Indian cultural and religious programs. Over 100 youth across the U.S. have helped to make this convention happen. What you take away with you this weekend will be our reward. It is our sincere hope that you will allow yourself to be challenged and inspired by the viewpoints presented here. Finance Ankit Shah finance@njjains.org Fundraising Abhishek Sanghavi fundraising@njjains.org Palak Doshi & Nikhil Shah Co-Chairs New Jersey Convention Committee 2002 Souvenir Pratik Doshi souvenir@njjains.org Advisors Dr. Navin Mehta Mina Shah Nitin Talsania advisors@njjains.org Jaitr Education Treational 2010-os Tor Private & Personal use only www.jainerary.org

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ROBERT G. TORRICELLI NEW JERSEY ONE RIVERFRONT PLAZA BAD FLOOR FU WAK, NEW JERSEY 07102 1973) 626-5555 COMMITTEES GOVERNMENT AFFAIRS United States Senate HULES AND ADMINISTRATION 426 BENIGNO BLVD. KORMAN TERSTATE BUSINESS PARK SUITE A-1 BELEMAWRT NEW JERSEY 08038 856 933-2245 At e li.senate gov Serde Tyroll Tante Senate. Gov 113 DIRKSEN SENATE OFFICE BUILDING WASHINGTON, DC 20510-3003 42021 224-3224 FOREIGN RELATIONS FINANCE July 4, 2002 Young Jains Of America The Sheraton Crossroads Hotel Mahwah, New Jersey Dear Young Jains Of America Members: I am writing to express support of the efforts of the Young Jains of America (YJA), to establish a network to share Jain heritage and religion through youth between the ages of 14 and 29. I am honored your organization has chosen the state of New Jersey to host this year's convention. For many years, the Young Jains of America have worked as an effective advocate for Jain youth by raising awareness about Jain ideals and principles in North America and throughout the world. I am eager to see your vibrant social activism continue. The YJA has worked diligently to create a forum for sharing Jain religion while instilling a sense of pride among Jain youth about their heritage. You have also developed successful programs to address the problems, difficulties, and concerns facing Jain youth. Your efforts promoting charitable community activities has been substantial and much appreciated. I hope your convention is a great success and enjoyed by all those in attendance. I applaud your efforts to assist both the Jain community and your fellow man. I wish you continued success and growth in the years ahead. Sincerely, RT ROBERT G. TORRICELLI United States Senator Jain Education Intermational 2010_03 Jain Education Interational 2010_03

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JAIN CENTER OF NEW JERSEY A Non-Profit Organization Registered Office: 17 James Street, Bloomfield, NJ 07003 Mailing Address: 233 Runnymede Rd. Essex Falls, NJ 07021 Tel: 973.226.2539 Homepage: www.come.to/jaincenter | Email: jaincenternj@yahoo.com Executive Committee Jai Jinendra! Viren Shah President 732.329.3236 Diwakar Shah Vice President 908.754.0891 On behalf of The Jain Center of New Jersey Executive Committee I would like to take this opportunity is thank all of you for coming to this convention. We not only welcome all of you, but are truly proud to host the 5th Biennial YJA Convention 2002 in New Jersey. Close to two years of hard work is coming together for this four day event in Mahwah, NJ. Kirit Shah Secretary 973.428.1407 Gunvant Shah Jt. Secretary 732.246.4030 Conventions are great fun and everyone can learn by being an active participant. We hope every child will enjoy this convention, meet old friends and make new friends as well. We are sure that every participant will take something from the convention that will stay with him/her for the rest of their life. Anil Shah Treasurer 732.651.8734 Sudhir Shah Joint Treasurer 908.769.4263 We send our best wishes to YJA and the New Jersey Convention Committee for the success of your Convention. Usha Gandhi Nilesh Jhaveri Priyavadan Jhaveri Kirit Mehta Ashok Shah Dilip Shah Harshad Shah Kirit S. Shah Pankaj Shah Rajan Shah Rashmi Shah Subodh Shah Virendra S. Shah President Jain Center of New Jersey Jain Education Interational 2010_03

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table of contents SPIRITUAL LEADERS Gurudev Chitrabanuji Samaniji Charityapragyaji Samaniji Shardapragya Satish Kumar Dignitaies and Guest Speakers 10 13-22 SESSIONS Ahimsa thru the Ages Amazing Jain Architecture Anekantavada Anger Management: Teach Yourself to Chill Animal Experimentation: The Scientific Way Animal Rights Atma Siddhi: Self Realization Breaking the Superficial Barrier Bye Bye BEEF! CEO Forum Cocktails and Dreams Comparative World Religions Compassion in Action: Developmental Work in India Concept of Destiny in Jainism Dating and Relationships A Day in the Life of a Shravak Dual Identity Crisis Environmentalism - Jain Style Fast Food Jain Recipes To Go Fasting Footprints & Echoes: Jain writing at it's Best Forgive and Forget: Michhami Dukkadam The Four Passions in Jainism The Importance of Human Life In Temple, In Style Is Jainism Gender Biased? Jain Hip-Hop Jain Legends Jain Rituals and Prayers Jain Solutions to Problems of the 21st Century Jain Time Cycle of the Universe Jain Education Interational 2010_03

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Jain Trinity: Three Jewels Jain Virtues Jain Youth and the Arts Jainism 101: Back to the Basics Jainism as a Science Jainism in the Media Jainism on Technology Jainism: From Belief to Practice in Personal and Professional Lives Jin Puja Kalpa and Tattvartha Sutra Karma - What Goes Around Comes Around Language: Gujarati 101 102 Language: Hindi 101 102 Life of an Ascetic Life Sketch of Srimad Rajchandra Living as a Jain after September 11th Loguss Sutra Mahavir and Buddha Meditation Techniques Navkar Mahamantra Paryushan and Me Pilgrimage to India: Jatra in 60 Minutes The Point of Rituals and Prayers Professional Career Forum Ratnakar Pachissi Relationships: Keeping everyone Happy Samayak & Samta Soul in Motion Stress Management: The Jain Way Twelve Bhavnas: I think, therefore I am Valuing Jainism: Call Options Vardha... Who? Who am I? A Woman's Role in the 21st Century Yeah Baby We Like It Raw! Young Jain Leaders: Be the Change Young Jain Professionals Editor's Note This book is designed to accompany the programming and events of the Fifth Biennial Young Jains of America Convention, hosted in New Jersey from July 4 to July 7, 2002. We regret any omissions and errors. Pratik Doshi pratik@doshi.com Jain Education Interational 2010_03 Cover designed by Chiraag Bhakta Manhattan, NY

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Gurudev Chitrabanuji Gurudev Chitrabhanu was the first monk to establish Ahinsa and reverence for life in the western world. Gurudev was born Rup-Rajendra Shah on July 26, 1922 in a village in Rajasthan, India. He attended college at Bangalore and earned a degree in psychology. His spirit of adventure and idealism led him to meet Mahatma Gandhi whose Ahinsa-approach to the British had touched him. Young Rup-Rajendra was once beaten by a British policeman for participating in India's Freedom Movement. Rup found forgiving the officer who had hurt him a very moving experience. Something happened that day. He began to seek out masters who could enlighten him to receive answers to his perplexity about the mystery of death. Foremost in his mind were the deaths of his mother when he was age four, his sister when he was twelve, and his closest friend whose father, even as a doctor, could not save her. He found the renowned Jain master Acharya Sagaranand Surishvarji at Palitana. Inspired by him, Rup Rajendra took Disksha (initiation) on February 6, 1942 at the age of 20 and became a Jain monk. For the next 29 years he would be known as Muni Chandraprabha Sagarji, the change in name traditionally signifying a change in life. In extraordinary solidarity, his father in Tumkur soon became a monk as well. For five years he took a vow of silence (mohan), wandering the mountains, forests, and villages. He experienced a silence that stills the logic of the mind and awakens from within the deepest intuition of the spirit. When the years of silence were over, his guru proclaimed him ready to go out into the world and speak. Under his guru's guidance he began to travel, meet people every day, and witness life in its diversity all over the country: its joys, its beauties, and its hardships. He spoke before villagers, boys and girls at schools, and prisoners in jail. He also began writing His books and poems stirred people's good feelings. His poem that runs "Maitri Bhavanu Pavitra Jharanu...," which he wrote under the pen name Chitrabhanu, became very popular. His books reached abroad and aroused considerable interest in Ahinsa and Jainism.. From these activities, he heard a different call that invited him to explore other attitudes and altitudes, and to travel other paths. He realized there was much for the world to learn and more to understand from the vast reaches of wisdom and experiences of the Jinas'- ahinsa, anekantavada, and reverence for all life. His footsteps covered vast grounds (now an estimated 30,000 miles or more). It was the joy of wandering, the joy of living. He launched a campaign to close down slaughterhouses, which successfully led to a complete ban on cow slaughter in nine states of India. Directors of The Temple of Understanding in India invited him to attend The Second Spiritual Summit Conference on April 1970 in Geneva. His inspiring message was received with a standing ovation. He felt it important to involve all other religions and spiritual groups of the world and make them aware of the blessings of Ahinsa. This led to invitations from the Dean of Harvard Divinity School, from institutes in Paris and Munich, and from the Secretary of the Vatican to have an audience with Pope Paul VI in Rome. He decided he would not remain a traditional sadhu but instead lead the life of a lay sadhaka (aspirant). In the spring of 1970 in a simple ceremony, he married his spiritual companion Pramoda Shah who was a graduate student of psychology and whose spiritual quest had led her to join his mission. He envisioned having to go through all aspects of life to complete his cycle of evolution. He visited Africa and Europe, and at the invitation of Harvard Divinity School and the Temple of Understanding he came to the United States in 1971. He was the first to celebrate Mahavira Jayanti at the UN Chapel. In 1973 he founded the Jain Meditation International Center in New York City, near the United Nations. In 1975 he also sponsored a dynamic personality from India, Acharya Sushil Kumarji, who would go on to establish the Siddhachalam Jain Tirtha in New Jersey. He inspired American Jains to create religious centers all throughout America, which would help to guide individuals sow the seeds of non-violence and reverence for all life, and also to help spread the understanding of karma and self-realization. Jain Education Interational 2010_03

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10 Samaniji Charitrapragyaji | Samani Charitrapragyaji received her initiation (Samani Diksha) in 1990 From Ganadhipati Gurudev Sri Tulsi and Acharya Sri Mahapragyaji. She holds an M. A. degree in Jain and Comparative Philosophy from Jain Vishva Bharti University, India. She has organized a number of Preksha Meditation camps, and delivered numerous lectures on Jain Philosophy and Culture at many colleges and universities in India as well as Europe and the U.S. She has also made presentations at many national and international conferences. Charitrapragyaji is a heavily sought out speaker for all aspects of Jainism and is a tremendous advocate for amplification of women's rights in Jainism. Samaniji Shardapragya 1 Samani Shardapragyaji, is a disciple of H.H.Acharya Mahapragyaji. She took Saman diksha in October, 1994 in New Delhi. She has received her masters degree in Jainology & Comparative Religion and Philosophy from Jain Vishwa Bharti Institute University. She has visited India and traveled abroad preaching non-violence, Jainism, preksha-meditation, and more. She visits several countries every year, participates in inter-faith programs, preaches the values of non-violence, peaceful co-existence and environmental protection. Satish Kumar Born in India, Satish Kumar became a Jain monk at the age of nine, which he later renounced to join the Gandhian movement. He walked 8000 miles for peace from India to Moscow, Paris, London and Washington DC. Currently he is the editor of Resurgence, a bi-monthly magazine that provides an international forum for ecological and spiritual thinking, and Programme Director of Schumacher College, an International Centre for Ecological Studies. The magazine, which is now working to widen its tiny North American audience, has been called "the artistic and spiritual flagship of the Green movement" by the Guardian. Satish also directs a college devoted to holistic principles of learning, an alternative school in his local village, and a publishing house - all of which he founded. He lectures all over the world on assorted topics When asked what particular experience in his life led to his hard work, he replied, "In 1962 British philosopher Bertrand Russell was jailed because of his civil disobedience against the nuclear bomb. Russell was 95 at that time. Reading the news that a man of that age and that stature could go to jail for his convictions and for peace in the world gave me courage to embark upon a life of service." Satish, who can be counted among our most interesting social thinkers, needs considerable energy to accomplish all the things he wants to do. Jain Education Interational 2010_03

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11 Amar Salgia Amar Salgia holds both a bachelor's and master's degree in engineering and was formerly a project authority at Boeing Satellite Systems. His research and writings on Jain philosophy & tradition encompass world history, religion, and modern science. Part of his awareness involves how Jainism and its development have been represented and misrepresented in both Western & Indian writing and teaching media. Amar was one of the founders of the Young Jains of America. His long-term projects include Jain outreach to American society and the building of a new American Jain tradition accessible to all Americans. His recent publication Pure Freedom: The Jain Way of Self Reliance is a first exposure to Jain thinking designed for persons of Judeo-Christian and agnostic/atheistic backgrounds. Ameet Shah I Ameet Shah spent most of his life growing up in Lexington, a small southern town nestled in central North Carolina. He will be joining JP Morgan in New York as an analyst in their investment banking division. Ameet has been extensively involved in the Jain community as a former Co-Chair of the YJA executive board and active member of both the Charlotte and Raleigh Jain communities. Dr. Anne Vallely Dr. Anne Vallely teaches courses in "Environmental Thought" and "Religious Ethics and Environment" at McGill University, and a course in "Jainism" at Concordia University in Montreal, Canada. She received her Ph. D. in Anthropology from University of Toronto. The title of her thesis was, "Women and Ascetic Ideal in Jainism." In 1999-2000 she received the Rockefeller Foundation Postdoctoral Fellowship in the Humanities. Her book, Guardians of the Transcendent: An Ethnography of a Jain Ascetic Community, is being published by the University of Toronto Press in Spring 2002. Archit Shah Archit Shah is currently a graduate student in computer science at MIT. After graduating with a B.S. from MIT, he spent two years in industry as a software developer and manager at an internet consulting firm. He has been actively involved in presentations at 3 national Jain conferences. As part of the Jain Center of Greater Boston's Pathshala, he participated in the Tattvartha Sutra project which presented the fundamentals of Jainism to almost 1000 people at the Toronto JAINA convention. At the last JAINA convention he gave a talk exploring the relationship between Jainism and science. Arvind Bhandari 1 Arvind Bhandari has been active in educating the youth in New Jersey for over ten years as a pathsala teacher. He dedicates his time to help the youth understand Jain principles in a dynamic and interactive way. He has written and directed many plays that are preformed by the youth at JAINA conventions as well as local Mahavir Jayanti Cultural programs. Arvind Bhandari is an advocate for the young Jains in New Jersey and continues to be an asset to the Indian community. Mr. Bhandari is married to a supportive wife, Nayna Bhandari, has two sons, and one daughter-inlaw. Jain Education Intermational 2010_03 Jain Education Interational 2010_03 For Privat

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12 Ashik Shah Born in Nairobi, Kenya in 1969, Ashik has spent most of his life in the United Kingdom, where he was educated at the Cambridge University in Economics and Politics. He has spent much of his spare time studying various religions of the world, and modes of spirituality, and focused on Jainism in recent years. He has benefited from the guidance of many great teachers, such as Pujya Chitrabhanuji amongst others. He has studied Shrimad Rajchandra's life and teachings for the last five years, taking the guidance of Pujya Nalinbhai Kothari of Sayla, Saurashtra, India. He has been part of a team translating a book on the life of Shrimad into English from a Gujarati version by Shri Kumarpal Desai, and is currently working on a translation and commentary of Shrimad's Shri Atma Siddhi for the Institute of Jainology, to be published as part of the International Sacred Literature Trust Series, which includes "That Which Is" or the Tattvartha Sutra. He helped to found YJA, and was on the executive board 1993-1995, and has presented in Chicago in 1994, and in LA in 2000. He was also one of the main speakers at the Young Jains international convention in July 2000 in London. Dr. Atul Mehta Dr. Atul M. Mehta, President and CEO founded Elite Laboratories in 1990. He is a renowned scientist in the field of oral controlled release dosage form development, and has over 15 years of experience, and is an inventor of 10 US patents. His company is traded on the NYSE under the ticker ELI. Beeneet Kothari Beeneet Kothari is a junior at the University of Pennsylvania and also a board member of the YJA. He is enrolled in the Management and Technology (M&T) Program, and is majoring in Bioengineering and Economics at Wharton. In 2000, Beeneet was an Intel Science Talent Search Top 40 National Finalist for his research on HIV, T Cells, and anti-HIV drug therapy. Last year, Beeneet was awarded a prestigious full scholarship to conduct Quantum Computing research at Oxford University. Dr. Bharat Shah Dr. Bharat Shah practices Chest and Internal Medicine in New York City. He is a diplomat of the American Board of Internal Medicine and has worked on artificial lungs for emphysema patients. He has written and published (Setubandh Publications) several educational books on the Gujarati and English languages, Devanagari script, and an Introduction to Jainism. He has also written many commentaries in Gurjari, India Abroad, News India, and Kalam of Gujarati Samaj of New York. Dr. Shah has been on the All India Radio, and has been interviewed on the Bombay TV. He has served as secretary and as president of the Gujarati Literary Academy of North America. He has written, directed and performed in many Gujarati one-act plays, the most famous being "Ranano Mevad Tyag". His latest play "Kasturi Mrug (A Musk Deer)" is in English, and it involves a dialogue between four sophomore students of various religions that have a chance encounter with Lord Mahavir. Jain Education Interational 2010_03

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Chandrakant Mehta Chandrakantbhai was born and raised in a religious family in Ahmedabad, India. He came to the United States in 1970 and holds Masters degrees in Physics and Nuclear Engineering. In 1996, he accepted an early retirement from Nuclear Engineering to accept a teaching position in academics and to devote more time for religious activities. Jain Centers across North America appreciate his selfless service for the past 14 years, especially on his inspirational lectures and Jain discourses. He is a well respected Jain scholar who is instrumental in performing the traditional Swadhyaya and has also been actively involved in giving lectures, Aradhana, Samayik, and Shibirs. He is fluent in Gujarati, Hindi, and English. His goal is to continue promoting Jainism to adults and youth groups all over the world. Aagam, Prakashan Trust a non-profit organization) has published an audio series on the spiritual explanation of Uvasagga Heram stotra, Bhaktamar Stotra and Chaitya Paripati. His video on the Science of Samayik is extremely popular. Chintan Parikh Chintan Parikh was born and brought up in Mumbai. He has lived in New Jersey for 4 years and is a college graduate with a degree in Information Systems. Being a part of this year's convention planning team has been an enriching experience for Chintan and has helped him learn more about Jainism an grow as an individual. Chirag Shah Chirag Shah has just completed his senior year of high school and is on his way to Truman State University in Missouri to pursue Political Science to prepare him for law school. Born and raised in a suburb of Milwaukee, WI, his parents instilled in him a good foundation of Jain principles. When asked why he decided to present at the convention, he said, "Jain Rituals and Prayers have personally helped me to understand and explain how and why ceremonies are performed the way they are." Cromwell Crawford 1 Cromwell Crawford's family came to India in the employ of the East India Company in 1761 -- the first Crawford was a governor in the Orissa area and his son was in charge of the country's finances in India House, London, along with Secretary James Mill. Cromwell was born in Jhansi, reared in Bombay, and completed his first 7 years of college in Serampore, W. Bengal. Cromwell Crawford is currently a Professor and Department Chair at the Pacific School of Religion. His specialty is in Comparative Ethics, Indian Religions, and Health & Medicine in World Religions. Publications include: Evolution of Hindu Ethical Ideals; Ram Mohan Ror, In Search of Hinduism; World Religions and Global Ethics; Dilemmas of Life and Death: Hindu Ethics in a North American Context; forthcoming, Hindu Bioethics for the Twenty-first Century. He is recipient of the 1999 Indian Council of Philosophic Research and National Lectures Award. His personal web site is: www.geocities.com/judit_tiszai/cc-cv/ Dhrumil Purohit * Dhrumil Purohit is a member of the YJA executive board and currently attends the University of Delaware as an Interactive Design major. His interests in Jainism were sparked when he wound up at the Toronto Jain Convention by "accident". On weekends Dru can be found doing everything from break dancing to hanging out with Tibetan monks. Other interests include graphic web design for compassionate organizations and learning about the inner workings of the human body. Dru became a vegan two years ago and has since inspired other Young Jains to also pursue this compassionate way of life. At this year's YJA convention he is presenting on the laws of nature and his experiences as a 100% "Living Foodist", one who only eats uncooked fruits and vegetables. 2010_03

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14 Gabriel Figueroa Gabriel Figueroa is an assistant editor and staff writer for American Vegan Magazine (formerly called Ahimsa). Though raised in a Catholic family, Gabriel was drawn to learn about Jainism from his very first exposure to it. After studying Jain philosophy for some time, Gabriel realized that Jainism offered something very unique, unlike anything to which he had been previously exposed. He made a conscious decision to follow its principles and teachings - in its true essence, to become a Jain, which he has been for over six years. He has studied Philosophy and Asian Studies extensively through the University of Texas at Austin. Most of his education about Jainism, however, has come from his own private studies, practical experience, and interaction with others from the Jain community. Gabriel Figueroa works in the retail marketing of new hardware and software technologies within the Central Texas region. He enjoys meditation, reading all sorts of books, writing, and meeting new friends. He has been a vegetarian since 1989 and a vegan since 1990. Jain Association of Young Adults (LA). The Los Angeles Youth Group has members who currently are or where a part of Jain Center Youth Council CYC) in Southern California. JCYC is also known to be the pathshala class held in Southern California. After being schooled by JCYC, UCSD Freshman Bansari Shah and UCLA Freshman Pinita Shah are ready to share ways they have learned to incorporate Jainism in their daily lives. Jain Center of Greater Boston * The Jain Center of Greater Boston youth group has been together for many years. Some of our group's major accomplishments include presenting the workshop Tic-Tac-Toe and the Three Jewels session at YJA convention in L.A. in 2000 as well as at JAINA in 2001. Some activities that we have done in the past are performing in cultural programs, participating in the Walk for Hunger, and feeding the homeless. In addition, the youth group has performed in our local Mahavira Jayanti and Diwali functions and played a huge role in our Pratistha this past June. Our motivation not only comes from our long lasting friendship, but also from our aspiration to learn more about our culture. Teamwork and our own opinions sometimes inspire us to present to large groups of people or to help others. Our motivation for the YJA convention 2002 in New Jersey was a combined effort. We enjoy and love representing Boston when we present as well as gaining from the experience that comes with going to the conventions. Jain Fellowship of Houston The Jain Fellowship of Houston is the official name of the Jain youth group in Houston, Texas. Several young Jains who felt that there was a need for an official organization founded it. The Jain Fellowship has nearly fifty members. The Jain Fellowship has been in existence for several years, however with each year new changes are made to improve the overall organization. This past year, we have changed our focus to making improvements and being more involved within our community at the temple. JFH performed the YJA play on 2600ch birthday of Mahavir. We have taken an active role in the temple renovation and provide regular cleaning of the deraser. Several new ideas have been brought up for the next year. Some possibilities include organizing a YJA South Regional Convention as well as having a Banquet. 2010_03

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15 University of Michigan JSG 1 The Jain Student Group at the University of Michigan was founded eight years ago in Ann Arbor, MI on the University of Michigan Campus by some students that were interested in furthering their knowledge on Jainism through their college years. The first major accomplishment of our group was the publication of a thorough book on the basics of Jainism at www.umich.edu/-umjains/. Since then, we have been participating in activities with the local Jain center through Snatra Puja, fundraising events, and a Navakar Jaap. Also on campus, we hold meetings, discussions, and yoga activities in conjunction with other student groups. Our group is motivated by their desire to increase their understanding of our culture and religion. Our aim is also to spread awareness of Jainism amongst our community. Our group members that will be presenting are: Suchita Shah, a second year Chemical Engineering student, Kavita Bhavsar, a second year Pre-Med student, Rinku Kapadia, a third year Industrial Engineering student, Priti Shah, a third year Industrial Engineering student, Anupa Shah, a third year Mechanical Engineering student, Sneha Shah, a third year Chemical Engineering student, and Krupesh Mehta, a fourth year Business student. r. John Cort Dr. John E. Cort is Associate Professor of Asian Religions at Denison University in Ohio. He is the editor of Kendall W. Folkert's, Scripture and Community: Collected Essays on the Jains (1993) and Open Boundaries: Jain Communities and Cultures in Indian History (1998). He is the author of Jains in the World: Religious Values and Ideology in India (2001) and several dozen articles on various aspects of Jainism and religion and society in South Asia. He has also conducted extensive fieldwork research among the Jains in Gujarat and Rajasthan. Manoj Jain I Dr. Manoj Jain is a physician living in Memphis, Tennessee who has been conducting research in spirituality and medicine for over 5 years. He has received a $300,000 grant to study the "Therapeutic Effect of Prayer" in collaboration with Dr. Herbert Benson of Harvard Medical School. He is also a former president and current member of the Jain Center of Memphis. He teaches at the pathshala students and also leads the meditation exercises. Dr. Jain was born near Indore, Madhya Pradesh, and immigrated to USA in 1973. He received his undergraduate degree in Bio-medical Engineering, summa cum laude from Boston University and conducted research at Massachusetts Institute of Technology. Dr. Jain received his doctorate in medicine from Boston University School of Medicine in 1981. During medical school he received several grants to work on health and soybean nutrition projects in rural Madhya Pradesh. He co-authored two books on vegetarian and soybean nutrition. Dr. Jain also received a Masters in Public Health from Boston University School of Public Health and did his residency training in internal medicine at Boston City Hospital and fellowship training in infectious diseases at New England Medical Center, Tufts University Medical School. During his fellowship he conducted research on HIV epidemiology in India through grants from Ford Foundation and Rockefeller Foundation at Christian Medical College in Vellore. He also served as a consultant to the World Bank on HIV Epidemiology. Presently, Dr. Jain is a clinical assistant professor at University of Tennessee, Memphis. He is a consultant in infectious diseases, and Medical Director for Quality Improvement at the Tennessee's Quality Improvement Organization. He lives with his wife, Sunita Jain, a physician in physical medicine and rehabilitation and their 3 children Sapna, Monika and Rishab in Memphis, Tennessee and Indore, Madhya Pradesh. Jain Education Interational 2010_03

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Nature Love 1 Nature Love was born in Wilmington, Delaware into what he calls, "an infinite realm of life on a beautiful planet." At the age of 15, he began to have dreams of being vegetarian. Against his doctor's and family's will he pursed this sensation and started his spiritual journey in life. Nature's fascination with health and the body's limitless capabilities eventually brought him to a Living Foods diet- a diet in which one only eats fresh, organic, uncooked fruits and vegetables. His vast knowledge of the body's workings has inspired many to regain true health and happiness and live a life they never thought possible. Nature's interest in Jainism and Ahimsa has led him to the YJA Convention to motivate young adults across the globe to grow far beyond their self-placed restrictions. Pallavi Gala Pallavi Gala is a Microbiologist and Biophysicist by education and Mother by occupation. Actively involved in Arcadia Schools and Jain Pathshala. She has been teaching in the Pathshala at the Jain Center of Southern California since 1994. Parin Tolia Parin is a 24 year old graduate of the Stern School of Business with a dual Bachelor's degree in Finance and Information Systems. He works as an Investment Analyst at Global Asset Management, a subsidiary of UBS Global Asset Management. He enjoys basketball, chess, cooking and socializing in his spare time. he also likes to travel and experience different cultures throughout the world. Pramodaji Chitrabanu Born and brought up in a traditional Jain family, Pramodaji Chitrabhanu developed an interest in the study of the philosophy of Jainism from early childhood. After acquiring the necessary knowledge of the teachings, she started to practice it from eleven years of age. In this way, the philosophy gave a direction to her life that inspired her to study various subjects, thus enriching her vision, knowledge and practice. After receiving her Bachelors Degree from Mumbai University, majoring in psychology, she dedicated her life to practicing meditation and studying Jain Dharma in depth. Her interests in learning Sanskrit, Jain mantras, music and vegetarianism added extra dimensions to her knowledge of Jainism. Pramodaji's main interest is to help put the Jain teachings into day-to-day life. She focuses on women's issues and helps females emerge out of their narrow self so they can see their potential. This includes steps a woman can take to develop sufficient self-confidence, to build independence from dependency, and to have self-love and love for family members and other people around her. She says that when one comes from a place of self-love, without ego, then one acts with integrity, compassion, respect, kindness and appreciation toward all living beings, including oneself. She believes that once we understand how important our thoughts really are, we will not take our actions in the world so lightly for what we give out, comes about. She is presently the President of the Jain International Meditation Center in Mumbai which sponsors projects directed in education and rehabilitating the poor and the underprivileged. She works for the Reverence for Life Society, and for Beauty Without Cruelty, in Mumbai which promotes animal welfare and the vegetarian way of life worldwide. During her stay in New York City, she gives classed in meditation and Jain philosophy, exposing friends to the high vision, pure ideals and potent vibrations of the Jain teachings. She has written three books: namely, Foods of Earth, Tastes of Heaven; Jain Symbols, Ceremonies and Practices; and To Light One Candle, co-authored with Clare Rosenfield. 2010_03

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Pratiksha Parekh #I have been apart of the New Jersey Convention Committee for the past year and its been a great and worthwhile experience. It been fun working with such an awesome group of innovative minds. I was born and raised in Central Jersey and am currently attending Rutgers University completing my undergraduate degrees in Biochemical Engineering and Economics. I hope that this convention is the very best yet and and that everyone who attends goes home with a little sense of enlightenment, whether external or internal. Pravin Shah Pravin Shah is a founding member of the Jain Study Center of North Carolina (Raleigh) in 1979. He is a JAINA director and chairperson of the Jaina Education Committee. He is Vegan and an Electrical Engineer by profession. Mr. Shah is also a member of the Harvard University Pluralism Project Advisory Council as well as an advisor to the YJP and YJA organizations of JAINA. He teaches Jainism extensively and has lectured to audiences of all ages all over the U.S. He is the author of the books; Essence of World Religions, Jainism a Religion of Ecology and Non-violence, and the Book of Compassion. He established the Jain BBS (Bulletin Board Services) in 1993, later converting it to the website www.jainism.org which provides Jain religious information worldwide electronically. At present more than 10,000 pages of Jain literature information are available on this site. Prem Jain Mr. Prem Jain holds BE with honors from BITS Pilani, India and a masters degree in Electrical Engineering and Computer Science from the University of California, Davis. He is the Senior Vice President and General Manager of the Router Technology Group at Cisco Systems which includes all Cisco routers and access products. Prem joined Cisco in 1993 when Cisco acquired Crescendo Communications. Prem Jain is committed to promote Jain values in the western world. He was President of Jain Milan, founder president of the Jain Center of Northern California, a VP of JAINA, the convener of the 1991 JAINA convention at Stanford, California and is currently Chairman of the Board of Jain Center of Northern California. 17 Jain's hobbies include skiing, hiking and playing 'bridge'. He is actively involved in volunteer work for non-profit organizations, fundraising for the homeless, and helping San Francisco Bay Area schools. Purnima Doshi - Purnima Doshi was born and raised in Singapore. After marriage, she has been living in upstate New York. An attorney by profession, she is currently a stay at home mom raising her two daughters. Purnima has been teaching Jain Pathshala for the past five years. 2010_03

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18 Dr. Ray Greek 1 Dr. Ray Greek is a physician who is board certified in anesthesiology and sub-specialty certified in Pain Management. He was an instructor at two of the United States' most prestigious medical schools and has published in the medical literature. He has performed experiments on animals and research with humans. Along with his wife, who is a veterinarian, he has written 2 books on the scientific fallacy of attempting to extrapolate the results of animal experiments to humans, Sacred Cows Golden Geese (forward by Jane Goodall) and Specious Science. He has shown not only that animal experiments are unnecessary, but that they have resulted in both direct and indirect harm to humans. Thus these expensive and risky animal experiments produce nothing that could not be accomplished via other methods. Dr. Greek effectively argues that the money currently going to fund animal experiments should be designated for other historically more productive and scientific means of health research. He is president of Americans For Medical Advancement, a 501c3 dedicated to educating the public about the hazards of extrapolating the results of experiments on animals to humans. Sadhvi Shri Shilapiji A multi-faceted personality, Sadhvi Shri Shilapiji is a young Jain Sadhvi with outstanding qualities. Her unique approach to understand and present religion has touched many lives. She is multi-lingual and a great inspirer and motivator to young people across the world. Sadhvi Shri Shilapiji comes from Veerayatan, a Jain socio-religious institution dedicated to helping humanity. In Veerayatan, the concept of service to mankind is not only preached by the nuns but also practiced by them. Love and devotion, which are the foundations of Veerayatan are manifested through various activities which include running a charitable eye hospital, an orthopedic clinic for polio patients, educational facilities for needy students, direct employment to the unemployed through its various activities and training facilities in vocational courses. The institute has motivated many people to lead a value-oriented life. Veerayatan was one of the first organizations to arrive with helping hands at Kutch after the terrible earthquake. Shri Shilapiji was truly inspired when she first visited the Veerayatan institution in 1986. Her first meeting with Acharya (head nun) Shri Chandanji was the turning point as she decided to make Veerayatan her new home. The next five years were a remarkable story of service and sacrifice, of devotion and dedication, of master-disciple relationship. She chose to work from within: through the humility of heart, the silence of the soul- actively involving herself in social and medical welfare, rural development projects and the promotion of Jainism not only as a religion but also its place in the promotion of human welfare. Shri Shilapiji finally decided to take Diksha (renunciation) in 1991 at the young age of 26. She was able to undertake an in-depth study of Jain scriptures during two periods of silence, one for six months in 1991, and the other for four months in 1993. Through her innovative ideas, and despite resistance from traditionalists, she made a significant contribution to the concept of 'practical modern Jainism'. She also traveled extensively in India for the promotion of non-violence, peace and harmony. She joined King's College in London in 1995 where, a year later, she completed a master's degree with distinction in Comparative Indian Religions. She is presently undertaking a Ph.D. in Compassionate Aspect of Jainism at King's college in London. Sadhvi Shri Shilapiji's stay in the United Kingdom has had a tremendous impact on the daily lives of thousands of Jain families residing there. She has given birth to faith in the local Jain community, where after years of spiritual apathy, her presence has inspired an awakening and the beginning of a new era. In a short space of time, she has successfully established an International School of Learning Jainism (Shri Chandana Vidyapeeth), with centers in North and South London and in Nairobi and Thika in Kenya. Recently she started two new centers in Australia, and has had many invitations from different countries to support her work. Jain Education Interational 2010_03

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19 San Diego Youth Group The San Diego Youth Group consists of Sumeet Jain, Shreya Doshi, Raj Vora and Palak Kothari who are all active participants in the San Diego pathsala classes. Sumeet, Raj, and Palak are students at the Rancho Bernardo High School. Sumeet enjoys public speaking & philosophy, Raj is a member of the speech and debate team, and Palak is a member of the speech and debate team. Shreya is a Senior at Poway High School, Vice President of the band, and is actively involved in Peer Counseling. Sarina Jain Sarina Jain, a bhangra aerobics teacher who gets her motivation from her family and her students, is also part of our very diverse panel. She is a host for several Indian TV shows and is an entertainment reporter for Fitness shows. She is the fitness guru for the BBC Radio Asian Network and writes fitness articles for different publications. She also speak at South Asian Seminars. Born in the United States, Ms. Jain proudly embraces her Indian heritage, and is the first to introduce Indian dance to a mainstream audience by creating a powerful fitness tool, THE MASALA BHANGRA WORKOUTTM Sarita Vasa Sarita Vasa is the Founder and Executive Director of the Indo-American Cultural Center. Her organization has produced over 100 events, served close to 10,000 people, and has involved over 500 volunteers. Sarita is a graduate of UCLA in International Development, completed the certificate program at the Center for Non-Profit Research, and a member of the Ford Foundation funded program. In addition, Sarita has just completed production of a documentary on South Asian youth. Satya-J The Jain Youth Group of New Jersey - now more commonly known as Satya-J- originated in 1992. Its founders hoped that it could be something that would unite young Jains from neighboring areas to come together, learn who they are, and what their religion is all about. It's safe to say that they reached their goal. Many Jain youth of the time found comfort in a group that was solely about them and what they represented. The ideals of Jainism were put into play through numerous activities and discussions. The end result was an incredible group whose members were not only partners in teaching the world about their culture and religion, but companions that could not have found each other without the creation of this group. They paved the way for the formation of Satya-J. Satya-J now strives to combine religion with fun and friends. We have meetings where we learn about the ideals of Jainism through discussions and debates. Our annual gatherings give us the chance to get to know one another and become friends. Together, we form a team who members depend on one another for support and collectively uphold the religions we feel so strongly about. Our reason for this? The responsibility of ensure the passage of Jain ideals to future generations, we realize, will soon be ours. Jain Education Intermational 2010_03 Jain Education Interational 2010_03 For Private &

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20 Shailesh Mehta Shailesh Mehta is president of Granite Hill Capital Ventures LLC, and investment and advisory partnership. Prior to Granite Hill, he was Chairman of the Board and Chief Executive Officer of Providian Financial Corporation, a company with over $30 billion in assets and over 18 million customers. Mehta joined the founding team of First Deposit Corporation, the predecessor company to Providian in 1986 and built it from just 80 employees to over 12,000 employees. The Fortune 500 company is traded on the NYSE under the ticker PVN, and is in the S&P 500. Prior to joining Providian, Mehta was Executive Vice President at the Ohio-based Ameritrust Corporation (now Key Corp), where he worked for twelve years. Mehta is currently director to PayPal Inc.; Trustee, Cal State Universities; West Bridge Capital Partners, LLC; selected high tech companies including SiteLite, Inc. and iPolicy Networks; Trustee, Asian Art Museum Foundation in San Francisco; Advisory Committee for India Studies Chair at U.C. Berkeley; Trustee, American Indian Foundation; Charter Member, TIE. Further, Mehta is known for his philanthropic activities. He has formed the Shailesh J. Mehta and Kalpa S. Mehta Charitable Foundation, which has given millions in grants to various institutions and causes. Mr. Mehta holds masters and PhD degrees in Operation Research and Computer Science from Case Western Reserve University. He Received his Bachelor of Science in Mechanical Engineering from the Indian Institute of Technology in Bombay. Shayna Parekh Born and raised in Southern California, Shayna Parekh has been an active youth member of the Jain Center of Southern California and is the current Director of Education for Youth Jains of America. In 2001, Shayna was chosen by the American India Foundation, chaired by Bill Clinton, to supervise post-earthquake rehabilitation and redevelopment in Bhuj, Gujurat. She graduated from the University of California, Berkeley in May, 2002 and earned the university's top honor for a graduating senior-the University Medal. Following this year's convention, she will be traveling back to India to work with other the Jain non-profit service organization Veerayatan. She will be directing the organization's Service Corps to help with other educational redevelopment in various parts of Kutch, Gujurat. Shrenik Shah A member of the Jain Center of Greater Boston, Shrenik Shah, age 22, attended the University of Chicago, graduating with bachelor's degrees in Biology and Environmental Studies in the spring of 2002. He now works at an environmental consulting firm, assisting EPA in determining national drinking water regulations. Interested in Jain philosophy from a young age, Shrenik has given various presentations at past JAINA and YJA conventions. In his free time, Shrenik enjoys composing and playing music, acting, reading, rock climbing, and running. Sadhvi Shri Shubhamji 1 Sadhvi Shri Shubhamji renounced the worldly life 25 years ago at the young age of 21. A disciple of Acharya Shri Chandanaji, Shubhamji worked enthusiastically to build the strong foundation of Veerayatan. A proficient scholar of Sanskrit and Prakrit language, she has studied ancient scriptures and theories of Jainology. She has been traveling extensively in India and abroad spreading the message of love, compassion and brotherhood. Her ideas and actions bring out the true essence of Jainism. She shares a very unique bond of love with animals. Lives of many birds and animals have been set free due to her efforts. Our beloved Shubhamji has been blessed with the extraordinary capacity of "AVDHAN". She spontaneously answers hundreds of questions raised by curious students. Her motherly, selfless service to humanity has made lives of hundreds of children brighter and full of hope. Her words and actions have inspired many people across the world.

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21 Sudhir Shah Sudhir M. Shah received his MS and MPPM degrees from Yale University. He has been involved in Jain education for the past six years. Currently, he is serving as Pathshala coordinator. He is the Editor of Anekantvad, a quarterly newsletter which can be accessed at: www.anekant.org. Mr. Shah is also the author of "Think of These Things." He is currently serving on the Board of JAINA, Jain Center of Connecticut, and the South Asian Study Council at Yale. Dr. Tushar Mehta I Dr. Mehta has a liberal arts degree from McMaster University and graduated from medical school at the University of Toronto. He recently joined a family practice in the Toronto area and pursues a part time fellowship in Addiction Medicine. In his spare time he enjoys outdoor activities and helping out with various Jain activities. Vastupal Parikh Vastupal Parikh is knowledgeable professor of Jainism that has recently come out with a new book entitled Jainism and the New Spirituality. Here he explains principles and practices of Jainism in a simple lucid language and links this ancient religion with the modern concepts of spirituality. He proposes that Jainism represents a new spirituality - one that has at its core the human rights, social justice, and environment. The book will be a valuable reading for anyone interested in spiritual values, world religions, multi-faith movement, peace, ecology, and social justice. It is also for students of Jainism, whether they are exploring the depths and riches of Jain philosophy or rediscovering their heritage. We believe that the book will be an excellent aid in your attempt to globalize Jainism. Vatsal Doshi | Vatsal Doshi is a fourth year medical student at Harvard Medical School. After medical school, he is considering entering a residency program in General Surgery, and eventually he hopes to combine a career in surgery along with international health work, particularly in India.. When he is not learning medicine, Vatsal is interested in a variety of cultural and athletic activities, though perhaps his most favorite ones include going dancing, especially during Navratri festival, exploring new places, and reading a good book. vatsal_doshi@student.hms.harvard.edu JA Young Jains of America's (YJA) mission is to be recognized nationally and internationally as an umbrella Jain youth organization for establishing a network to share Jain heritage and religion through youth. YJA started in 1991 and today has grown into an organization representing over 4000 youth nationwide. Under JAINA's guidance, YJA has dedicated its complete time and resources towards educating the future leaders of tomorrow. YJA's major goals include: Raising awareness about Jain ideals and principles, addressing the problems, difficulties, and concerns facing Jain youth, and instilling a sense of pride among Jain youth about their heritage. To accomplish these mission goals, YJA undertakes several major projects every year. The 2001-2002 board has focused on: Helping those less fortunate by teaming up with Habitat for Humanity to build houses all across America (www.yja.org/h4h); Energizing local youth groups by creating national projects for them, including a vegan/vegetarian listing of franchise restaurants; and Spreading education through a massive campaign which provides significant educational resources via the internet (www.yja.org) Private Personal Use Only 20 TO_03

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22 speaker biography Fifth Biennial YJA Convention Walking the path of Jainism New Jersey 2002 YJP We are a network of Jain professionals whose mission is to increase the awareness and understanding of Jain principles and heritage by promoting networking among our members and taking an active role in our community. Some of our major objectives are: to raise awareness of Jain principles through educational and interactive discussions, promote the application of Jainism in the professional and social aspects of our lives provide mentorship to younger Jains, and collaborate with other Jain organizations, and facilitate peer networking We are midst of planning our biggest annual YJP convention in October. We have made our membership free to reach out and increase our membership base. Check out our new website www.yjponline.org and join us!!! Yogendra Jain Yogendra Jain has been active in the Jain Center of Greater Boston since it's inception in 1975. He has been the Director of Pathshala in the past, and currently teaches Level 6. He has headed up several projects which have been presented in JAINA conventions including Tattvarth Sutra - Ancient Scriptures Come Alive, Comparative Religion, and Essence of Jainism. His current project together with his Level 6 team is "Re-branding and Repackaging Jainism." The objective of this project is to share "golden nuggets" in Jainism in simple and easy to understand manner with non-Jains. As for his professional background, Yogendra is a serial entrepreneur. Recently he founded his second start-up, ThinkEngine Networks, a $15M venture-funded company in the field of telecommunications. Prior to ThinkEngine Networks, Jain was founder and CEO of his first startup which was later acquired. Previously, Yogendra worked at Texas Instruments and MIT-Lincoln Labs. Yogendra holds a Masters degree from Rice University, B.S. from Boston University, and an MBA from Babson College. Yogendra, together with his brother, Dr. Manoj Jain, is nearing completion of a book on Spirituality called the "Illustrated Guide to the Soul." + + + + Jain Education Intemational 2010_03

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Ahimsa Thru the Ages Dr. John Cort In this talk, Professor Cort will compare the social Luther King, Jr., called "the beloved community." Classical and ethical values of ahimsa and nonviolence in expressions of nonviolence within American culture have India and the United States. included Henry David Thoreau going to jail rather than pay war taxes, Martin Luther King, Jr., leading the "Ahimsa" is often times translated as "nonviolence," nonviolent struggle for civil rights, and the movements in but this translation hides as many differences as opposition to wars in Vietnam, Central America, Iraq, and the number of similarities it illuminates. Ahimsa is now Afghanistan. closely connected with other concepts in Jainism, including dharma, shanti, and moksha. We see that An analysis of the ways in which ahimsa has been ahimsa is thus primarily concerned with the spiritual understood and practiced within Jain communities, and well-being of the individual, who strives to avoid the ways in which nonviolence has been understood in harming other living beings in order to minimize the the United States, shows that these concepts diverge as negative karmic effect upon his or her own soul. Classical expression of ahimsa within Indian culture have been the strict Jain interpretation of vegetarianism, the use of cloth masks to protect water and air, and animal shelters. Nonviolence in recent centuries in Europe and North America has come to be closely associated with the concepts of justice, peace, and liberation. Nonviolence is thus primarily concerned with the wellbeing of other human beings within society, and the goal of nonviolent action is to create what Dr. Martin notes: CHE 23 Jaime Education internation -2010- Private Personar seronty WWW.Berayung

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wealthiest individuals. Kings and rich merchants used their considerable resources to build some of the most breathtaking temples. These temples served two purposes: 1. To aid the spirituality of the king and Community and 2. To create a lasting relic of their reign. Within Jain architecture I will discuss two kinds of structures: the actual physical building structure and the structure of the Jain sangh itself. The first is an obvious topic in architecture as the temples are a reflection of vision, time, and money that went into their construction. The second looks at the influence of these temples on the actual fabric of society. They were created as centers of religion and culture. Temples are anchors of community. Without them the structure of the Jain community would much weaker. This session will discuss not only the architecture in the literal sense but also how these stone buildings show the amazing architecture of Jain society. There are many temples that we will be discussing, including those at Mount Abu and Ranakpur, Palitana, and Shravarn Belgoda. notes: 24 Jain Educa atorial 2010 03 as remarkable as the temples themselves. Other The stories behind some of these ways of looking at Jain architecture will also be discussed. If you are interested in more information about any of these temples or want to learn about others two great books are: India Amazing Jain Architecture Pallavi Gala " Shree 108 Jain Tirth Darshanawali The Peaceful Liberators: Jain Art from Of course, the best is to go directly to the source itself. So if you are ever presented with the opportunity to visit these or any other Jain tirths, be sure to take it and enjoy their wondrous beauty and spirituality. www.janelibrary.org

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Anekantovodo Gabriel Figueroa his discussion will focus on the principle of helps us to overcome certain barriers of language by seeing how in some respect different and opposing statements can be made about something. fundamental idea in practical ways in different areas of their lives. We will examine what Anekantavada means precisely by looking at its morphological components and examining them closely to gain a fuller and more accurate definition. We will also examine how Anekantavada is perhaps one of the least understood principles of Jainism by looking at some common misunderstandings of this principle. We will compare and contrast these with our definition derived from the morphemes. By gaining an understanding of what Anekantavada is, we will be able to explore its usefulness. When one is trying to understand something more fully, it is not necessary to draw a conclusion. In fact, drawing conclusions can prevent us from acquiring a greater depth of understanding. The beauty of Anekantavada is that it allows us to look at things more fully rather than limiting ourselves to a particular conclusion that holds only part of the truth. Nayavada allows us to look very specifically at how something can be true when looked at from a particular point of view and how this varies based on perspective. It has many practical applications in conflict resolution and negotiation. Syadvada notes: 2010..03. To examine the usefulness of Anekantavada, we can take something such as Jain studies and see how application of Nayavada and Syadvada can be useful to scholars who are trying to make sense of this vast and complex tradition. Nayavada will illustrate how particular statements made about Jainism are only partially true depending on differing perspectives. Syadvada will allow us to examine different ways in which to evaluate the truth about a specific statement. Both will be discussed and examined. From this discussion, we will first come to understand what Anekantavada really is. We will see that Anekantavada is not mere relativism but rather is a way of understanding that the truth is not one-ended. It will become evident that this principle empowers Jains to grasp the truth more fully while allowing them to remain compassionate and understanding of differing points of view. We will see that Anekantavada is useful in not only an academic sense but in a practical way that is beneficial to all people from all walks of life.# For Prisate &R Only 25. .org

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A s defined by the Webster's unabridged dictionary. anger is a strong feeling excited by a real or supposed injury, often accompanied by a desire to take vengeance to obtain satisfaction from the avenging party; resentment, and wrath. Anger Management: Teach Youself to Chill LA Youth Group 2. Verbal- profanity, sarcasm, tone of voice, mean things in general, gossip; and 3. Mental-thoughts of physical or verbal anger, guilt, resentment, regret, hatred, jealousy. Dealing with anger is called Krodha-pratyakhyana Known as Krodha, anger in Jainism is defined as the loss (giving up anger). There are many ways to deal of our sense of judgment. with anger. Some individuals respond in an assertive not aggressive manner. Some suppress anger and redirect it. It is not only a method to reduce anger, but also practice selfcontrol. There are 4 classifications of the degree of the four passions (kayshays). The first is extremely severe (Anantanubadh) and obstructs right belief and right conduct for a long period of time and operates with the worst karma (Darshan Mohniya Karma) The second is severe (Apratyakhanavarana) which stops one from taking the vows of a monk (to fully follow true conduct) even in a limited form. The third is moderate (Pratyakhanavarana) and here the partial renunciation is possible by worldly beings, but the total renunciation (becoming a monk or nun) is not. The fourth is slight (Sanjvalana) and while it is active, initiation into monkhood or nunhood and spiritual progress are possible, but becoming Vitragi (where the soul is fully following the jewel of right conduct) is not possible. Anger can be shown through three methods: 1. Physical- harm done physically not only to others but yourself; notes: 26 2010_03 The best way to have control over your emotions, especially anger is through Anekantvad. By respecting and taking into consideration the ways people may see an issue or problem, you may be able to stop bitter and anger feelings from arising. There are a list 35 householder rules placed by Archaraya Hemchandra to avoid conflicts and live a peaceful live as a layman that may also be helpful. Anger develops with those who don't think or think only one way. So, with a bit of understanding and control this passion can be reduced. #

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Animal Experimentation: The Scientific Way Dr. Ray Greek s students in veterinary and medical school, my experimentation lobby spends millions annually to treated the same diseases in animals and humans. Some medications that caused birth defects in humans could be given to animals with impunity and vice-versa. In light of these differences between humans and animals, we began to question how animal experimentation could ever hope to cure human disease. due to animal experimentation. In fact, individuals with vested interest in animal experimentation have admitted to the fallacy of animal experimentation, even while making their livelihood from it We became alarmed when we realized that slight differences between animals and humans in anatomy, biochemistry, and physiology make the application of the results of experiments on animal dangerous when extrapolated to humans. The money wasted on animal experimentation disgusted us. Our disgust changed to horror as we learned that wasted money was the smallest transgression; humans were actually being harmed when their physicians tried to apply what they had learned in the lab to their patients. Smoking was thought safe because it caused no cancers in animals. A high fat, high cholesterol diet was also thought safe based on animal models. The cardiopulmonary bypass machine, the heart-lung machine used to keep patients alive during heart operation, killed human patients when first used even though it tested well on dogs. The animal notes: 2010 03 The great advances in science that have given us the high standard of medical care we enjoy today have come from clinical observation, in vitro research, epidemiology. autopsies, computer and mathematical modelling, technology, human tissue research, genetics, postmarketing drug surveillance, the specialization of medical care including the specialization of physicians, nurses, and areas of the hospital. It is time the public knew that not only is that an expensive fallacy to believe that the cures for human disease will be found in animals, but it is also a dangerous one. For more information see: Sacred Cows and Golden Geese: The Human Cost of Experiments on Animals Continuum 2000 Specious Science: How Genetics and Evolution Reveal Why Medical Research on Animals Harms Humans Continuum 2002. The NAVS and AFMA web sites www.jaine27y.org

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Animal Rights Moderator In everyday life there are many questions one should ask We do not realize that even parts of our shoes may when it comes to living a compassionate life, and many have leather in it, or that our luxury Mercedes S-class that remain unasked in this fast paced world. Let's examine has leather too. some of the different issues when it comes to compassion and non violence towards animals. How far should one go in living a compassionate lifestyle? Is it possible to still maintain the trends of First, let us examine what in the Jain religion involves today's fashion scene and be cruelty free? Does a compassion for animals. The first anuvrat and mahavrat soy latte really taste different than your regular non(limited and extended vows) are about compassion towards fat latte? all living beings. Jain literature also contains the idea that each living being has a soul and that soul is equal to that of In order to find these alternatives, you have to look a the human being, for in its pure state each can attain moksha little harder than your average Joe or Jane when (enlightenment). This equality makes the Jain religion look shopping, but its possible to find your Enzos without at all life differently than most other world religions. leather, or go to a coffee shop and look slick with Specifically, Jainism does not allow one to place a human your new Kate Spade. When at a grocery store, just being superior to an animal. read all the ingredients and when at a restaurant, just ask. Usually waiters are pretty happy to tell you what With that in mind, vegetarianism falls under the philosophical they have on their menu that's vegetarian. And when aspect of Jainism. Vegetarianism, as defined by Jainism, shopping, most shoes have labels, that they are all includes not eating any animal products. Due to the harsh man-made, even Birkenstocks can be bought all man treatment of animals in America and other first world made. You just have to have the will, and you too can countries, many people often chose veganism. find a way. Remember, it is the power of one that can translate into the power of many. I However, though many Jains practice vegetarianism, we tend to forget compassion in clothing and other material goods. From your leather briefcase to your silk shirt, all are animal products that support the meat and dairy industries. notes: ain20ationalerational 2010 Eoc Private & Personal use only...

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Atma Siddi: Self-Realization Ashik Shah Atma Siddhi is one of the most well known works What do you think are supposed acts of religion by Shrimad Rajchandra (1867-1901 A.D.) in which might not lead to Moksha? just over 140 verses, Shrimadji manages to explain How would you characterise someone who is a in considerable detail the key aspects of Jain True Seeker? philosophy, as well as the path to Moksha. Do you think you possess any of these qualities? Composed in a single sitting of ninety minutes, Atma What is the benefit of having such qualities? Siddhi remains one of the most influential and What moves you about the following six insights, inspiring poems in the Jain tradition, having an known as Chha Pad? impact on Mahatma Gandhi, as well as on many religious movements in the modern era. 1) The soul exists 2) It is eternal It is the expression by a Self-Realised Saint of the 3) It is the creator or doer of deeds or Karma modern era, of a compassionate desire to see all 4) It experiences the fruits of these deeds or Karma Souls attain true happiness. We will follow the 5) There is freedom (Moksha) from Karma scheme of Atma Siddhi, but will consider the key 6) There is a path to Moksha issues which it addresses. What are the chief causes of Karma, whose Who are you? removal will cause Moksha? What is your true nature? * How many type of Karma are there? What is the ultimate cause of pain and Which is the chief culprit, the ringleader? How suffering? does one conquer anger and the other passions? What is the ultimate source of happiness? Is this path sectarian or dogmatic? How do you practice your religion? What characteristics must we possess to move Do you like the rituals? forward spiritually? Would you say you were spiritual? How will a True Guru's guidance impact us? I Which inner qualities are you trying to cultivate? How would you recognise a True Guru? notes: 29 www.jainerary.org 2010-03 For Private & Personal use only

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Breaking the Superficial Barrier San Diego Youth Group Jalking down the street on a beautiful autumn day in You understand that being materialistic will ultimately Malibu, you chance upon a rare find. The most cause you to become reclusive. Nobody likes a selfgorgeous, DKNY sports coat ever imaginable! You bust absorbed person, and by putting material out your wallet and prepare to hand the saleswoman your possessions higher on your "to-do" list than being a credit card when all of a sudden you blink. And it's gone. moral and Jain person, you will eventually alienate The sports coat of your dreams gone forever because those around you. some fool was carrying cash in his pocket. So what do you do? Well, a normal person would jump up and down Jainism helps you minimize your materialistic desires wishing for gravity to collapse at just that time and place in the reduction of what you already have. By so he could end the pain and suffering. But you - you're donating five of your t-shirts, you are able to benefit different. others and learn that you can get by on ten shirts alone. The most important aspect of Jainism is that You're Jain. And being Jain you have learned that it relates to self-control. But you already know that, Aparigraha, or non-attachment, helps us limit our right? Or at least you do now. materialistic desires. By first reducing our desires for things, we are able to practice Samyan, self-control. We You were trained and taught by the best. At the 2002 have realized that we don't need the name brand shirt YJA Convention you learned that possession is not and that a Civic is just as good as the BMW in that it as bad as attachment. You conquered tough serves the purpose for which we "need" it. And even if questions like, "If parents can afford a car but can everyone else is driving a Beamer, and you feel the get by with one, should they buy another one for pressure to get one, you are now enlightened enough to their teen." You learned about needs and wants and realize that Jainism focuses on the individual. We control how to tell the difference. You now know that when our own path, and what we choose to do is ultimately for we give up logic possession becomes a part of us. the betterment of our own self. So what do you do? You tip your hat to the saleswoman and walk away whistling your favorite tune. notes: 30 Januatoriemaat 20 For Private & Personaruse Ong www.patrembrary.org

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ERE Bye Bye BEEF! Gabriel Figueroa DIS When people think of Jainism, they invariably vegetarianism to help each individual understand the V V think of vegetarianism. The connection is a very connection between vegetarianism and Jainism. real one. Vegetarianism is a fundamental part of being a Jain; however, it is not something that is a mere Then we will explore the practical aspects of traditional or cultural practice, as some may believe. vegetarianism. How do we apply this? How do we deal It is a practice that is thoroughly rooted in Jain with situations where being a vegetarian is more philosophy. Jains are not vegetarian just for the sake challenging? How can we deal with eating with friends or of being vegetarian. Jains are vegetarian because going to restaurants? There will be tips for those who of a basic respect for all living beings. This want to be more thorough in being vegetarian or who want compassion is but a consequence of the Jain way of to take an additional step in their vegetarianism. thinking about the universe. Gabriel Figueroa was not born in a Jain family and he This session will examine the important role of was not raised vegetarian. Yet he made a conscious vegetarianism in Jainism. We will explore why decision to become both a vegetarian and a Jain. Because vegetarianism is crucial to Jain living and look at how of this, he will be able to share his own personal experience making simple dietary and lifestyle changes can have in making these changes. He will discuss his shift to a a great impact on our lives and the lives of others. vegetarian diet and eventually to a vegan lifestyle. This influence will not be limited to our spirituality but will extend to many practical areas of our lives. This will be an interactive session with questions and answers. Together, we will look at vegetarianism and its To examine vegetarianism, we must first understand place in Jainism. Our goal will be to learn some new things, it and what it is and is not. There are many enjoy the session, and leave with some valuable misconceptions as to what vegetarians eat and don't information that we can put to practical use in our daily eat. We will look at the different types of lives. vegetarianism. We will also explore veganism, which involves certain lifestyle and dietary habits. And we will consider what Jainism teaches us about notes: 2010.03. --- For Private & Eersonal use only. www.lajmety.org

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CEO Forum Moderators dmit it. We all feel a touch of awe when someone has it: the CEO title. The power, the salary, and the chance to be The Boss. It's worthy of awe! Sure it's great to be recognized as one, but what exactly does a CEO do anyway? A CEO's responsibilities is, in a nutshell, EVERYTHING, especially in a startup. The CEO is responsible for the success or failure of the company. Operations, marketing, strategy, financing. creation of company culture, human resources, hiring, firing, compliance with safety regulations, sales, PR etc.-it all falls on the CEO's shoulders.. their efforts to effect changes in their respective industries. They are here to relate to YJA attendees the secrets to their success. Hear them as they share with you the principles and values that have helped catapult them in to positions of greatness. Chief Executive Officers (CEOs all over the world are known as the movers and shakers that can make things happen. They have the influence, the contacts, and the respect to be able to effect a great deal of change in society and really, the world. Very rarely, however, is a CEO's performance measured by the moral standards he/she upholds when conducting day to day business. Time for a bit of introspection. You are the CEO of a multi million dollar operation. Your company is progressing and your employees & shareholders are happy. What would you do to help the environment? To decrease animal experimentation? Promote higher values in the people that work for you? And really, change the world for the better? Three very successful CEO's have been pioneers in notes: Vain datoritatertitionat-2010-03--- For Private & Personal use only

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Cocktails and Dreams Parin Tolia A sa Jain living in the United States in today's day see alcohol as the root of the issue at all, instead the problem is Hland age many times we are faced with the daunting in an individual's inability to observe aparigraha, or non-postask of strictly adhering to the values we have been sessiveness. brought up with. Multiple factors work in a complex way to influence us to behave in certain ways. One such Finally, we hope to close this session with a powerful story of example is with alcohol. Peer pressure, environmental one individual's addiction to alcohol and how it affected him in influences, and even the media tempt us to consume his life and, furthermore, his attempts turn himself around to rid alcohol to "fit" in, and many of us give in to the desire the demons of alcoholism often to find ourselves compromising what we initially knew was morally wrong. But do we really lose our values/morals and defy Jainism by consuming alcohol? As human beings, is alcohol harmful or beneficial to us? What are the pros and cons behind the long debated issue of alcohol consumption in religious philosophy? First and foremost, there will be an explanation in to the biological ramifications involved in drinking, for example, a can of beer where you will learn how the alcohol effects the different parts of the body and what the body needs to do to detoxify this "bodily poison." Additionally, you will become skilled in understanding why Jainism takes the stance that it does on alcohol. The Jain perspective is a very unique one in that it does not notes: Jelin-Education International 2019.08. For Private Personal-se-Only beard

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Comparative World Religions Cromwell Crawford D eligious diversity exists in the modern world especially particularity of religions, and provides us with There in the United States. Today you come across conceptual tools to accept religious diversity without either classmates or colleagues that generally don't have having to forfeit or sacrifice the uniqueness of one's the same background as you and this also includes one's own tradition. religious upbringing. Religion plays a major role in shaping one's views and ultimately decisions and actions. Religion As we have entered the 21st century many conflicts becomes part of one's philosophy thus the melting pot we have just arisen in the past two years. Religion live in combines all philosophies. I use the analogy of the has been a central focal point for these conflicts, melting pot to also illustrate many different scenarios that from civil wars that occur in Ireland between we as humans come across. We assume that people we Catholics and Protestants to the most recent turmoil encounter have morals and values that have been rooted in India due to the Hindu-Muslim conflict. Some from their religion and/or culture. But what happens when points to ponder: your morals and values conflict with that of your neighbor? Can you live in harmony? When does ignorance end and Are these conflicts based on religious text or tolerance begin? This session will help you introspect how interpretation of text by people today? Jainism plays a role in today's society with inclusion of Would outcomes of these conflicts differ if people tolerance and acceptance. followed their religion based on tolerant teachings of religious leaders versus extremism that projected For better or worse, religions represent a potent force on today? the world stage, whose claims and counter claims must As a human when do we take responsibility of be addressed if we are to have peace in our generation. negative actions instead of citing religion as the Jainism has an important role to play in this global crisis. drive? First it illuminates our understanding of the common roots of religion in the human condition, and also sheds light on You will walk away with a better understanding of how these universal roots come to flower and flourish in a how religions can resolve intolerance without garden of distinctive forms, each with its own specific ignorance. beauty. Thus Jainism recognizes both the universality and notes: 34 Jan Education frernational 2010-05

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Compassion in Action Sadhviji Shilapiji | Shayna Parekh ne of the vows we adhere to is dana, or charity. If you are truly interested in such work, it is imperative to Many take this to mean monetary charity, but ask two types of questions: there is also a certain type of "action charity." Though 1) Why do I want to do this? What do I expect to get out refined skills, such as those of a doctor's, a teacher's of it? and or an engineer's provide immediate, clear evidence 2) Am I prepared for a tough environment-perhaps more of being useful to others, we all, as able-bodied, so mentally than physically? educated individuals, possess a set of skills that can be put to use now. And if you can confidently answer these questions, then you should move on to choosing your path to development Tirthankara Mahavira's life was a pure example of work. Some people choose to work independently or travel compassion, ahimsa, and dana in action. Now we to a different country. Most newcomers, however, decide too, in this himsa and pain-filled millennium, have to work with an established program in the United States, an urgent responsibility to show our own compassion which places them with an organization in the developing in action. One manifestation of this is development country. work (DW). There are a few questions you should ask before deciding Direct DW involves working in a developing country. to join an organization. First, what is the purpose of this A development worker can use his or her skills to organization (missionary, humanitarian, disaster relief)? assist a domestic organization working in a certain Who heads this organization? Do they have a concrete field, such as that of health, education or disaster "blueprint" for development? Are they experienced in this relief. In this way, DW involves doing administrative field, or, if not, are they being supported by seasoned tasks , initiating programs in literacy, disease development workers? What provisions will the eradication, small loan development), and a organization make for my shelter and security? multitude of other tasks. If you are interested in DW in India, the following organizations may be helpful: Veerayatan (www.veerayatan.org), American India Foundation (www.aifoundation.org), and IndiCorps (www.indicorps.org). notes: His -2016_03 For Private & Personal use only Store

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Concept of Desiny in Jainism Boston Youth Group In this session, you will learn about three concepts: 1. Work with presenters, who Idestiny, fate, and karma. Each word affects our daily already have a skit in mind, and lives and the actions we take. This session is designed to perform it help you learn more about the different types of karmas Other groups voice opinion on and what role they play in our life. In our presentation, we what the outcome would be if will discuss the phrase, "what comes around goes around" they were in the situation and and the truth behind it. then see the outcome that is chosen 1. Introduce Karma Theory and Destiny 5. Conclusion of "what comes around goes A. Define karma and destiny around" B. Explain what we are trying to do A. Briefly explain the saying 2. Karma Theory B. Discuss how true the statement is A. Name the 8 types of karma 1. Describe each Concept of Jain Destiny is dedicated towards 2. Explain their effects on life introducing youth the different Jain terms relating 3. Destiny to karma and expanding your knowledge of how A. Explain relationship between fate and outcome destiny, fate, and karma play a role in Jainism. B. Discuss if things are destined to happen Karma Theory 4. Skits A. Examples of different types of karmas 1. Perform skits based on them B. Audience participation notes: 36 Jan Education Interational-2010 03 For Private & Personal use only

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Conventio Dating and Relationships Dhrumil Purohit Nirav Sheth ating has become a very common practice entering bonds with significant others earlier than ever before. This practice often conflicts with traditional cultural values and causes great amounts of tension between parents and their children. Youth who are considering dating in their teens are torn between Eastern and traditional Western thought processes. This heavy cultural gap leaves many of the questions that youth have unanswered. If one decides to enter in a pre-marital relationship, is one going against Jainism and their parents? What do Jain scriptures say about pre-marital relationships? How about prominent Jain figures, do they have opinions? Youth who discuss this topic with elders often find that they are receiving insufficient answers. In fact, most discussions only raise more questions, leaving both parties upset. Many parents can't imagine why kids "waste" time and energy into "insignificant" relations and youth can't accept the fact that their parents answer to each question is: "Because that's the way it is, that's how it was when I grew up!" notes: Jain Education Intemational 2010 03... The "Dating and Relationships" session isn't going to solve all the problems regarding this heated topic. But your hosts, Dhrumil Purohit and Nirav Sheth, will guide you in exploring these issues and reaching some common ground solutions. # For Private, & Personal Use Only. 37 jainelibry.org

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A Day in the Life of a Shravak Sudhir Shah In this capitalist society encouraging independence and of Anekantvad requires epistemological respect for Vindividuality, we have learned to be "in-charge" by striving all points of views. The ability to see others as no for more and more materialistic possessions. In this longer others, but to see them as an identical to consumer driven society our consumptions knows no ourselves, underlies the capacity of empathy and bounds. We are constantly bombarded with all kinds of sympathy for others and operationalizes Ahimsa. temptations promising "happiness" and yet we feel empty Jain philosophy offers an alternate and inclusive and our dried up soul longs for inner peace. As epistemology that can support a dialogue and demonstrated by recent events, it is apparent that violence negotiation among diverse perspectives and claims. threatens to destroy the very existence of life on this planet and perhaps the planet itself. Thus it is imperative that we Along with viewing "anuvrats" in modern perspective, seek non-violent solutions to our problems. we will also examine some other tools as prescribed by many of our great Acharyas. In particular, three "Day in the life of a Shravak" is just an attempt to explore tools described by Acharya Haribhadrasuriji in various tools that can be used effectively by a "Shravak" Darshanshastra (750 AD) will be discussed in detail. in the practice of Jain philosophy, that not only leads to 1. Develop disinterest in satisfying the desires greater fulfillment in our lives but also creates greater of our five senses (Control over passions) harmony in our environment. We don't need to become a 2. Remove 'Kashay' - anger, ego greed and monk or move away somewhere to lead a spiritual life. deceit from our day to day lives We can remain where we are and lead a life that is filled 3. Fill your basket with good virtues. This is with peace and contentment, as well as provides a done through developing a vision to look for personal success. some good virtue in others In this session we will examine the relevance of Mahavrats As we interpret many of our old teachings, we must and Anuvrats' as tools to achieving spiritual upliftment. be careful not to become ideologically dogmatic. The moral failure to respect life of others is rooted in a Understanding that everything can be known in mistaken knowledge claims that result in ideologies that various ways, interpreted in various perspectives, fail to recognize other legitimate perspectives. Jain theory leads naturally to a more balanced view. notes: 38 2010 03

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Dual Identity Crisis Roshni & Panel Don't let the title scare you! This session will ex As an audience member you will have the opportunity to plore the obstacles we encounter on a day to swap stories and come to resolutions. day basis. The session will be straightforward consisting of youth that has faced various issues through different stages of life such as middle school and leading up to college. We will analyze each stage and pick out different issues that maybe directly related to that particular stage versus everyday life. Some issues discussed will include vegetarianism, religion, and social issues. We hope that at the end of the session, you will have a better idea on who you are. Growing up as the minority in any country can be difficult but not impossible. We can be who we want to be without being criticized by other people and expressing ourselves also. Growing up in a western world can be crazy at times, but hopefully this session will help you deal with any obstacles or hardships you may have encountered or will encounter in the future. Are you more receptive to advice from peers or parents? This is a conflict, at any age, that influences decisions we make. In this session, hear from peers that will share their stories and experiences with you. notes: Jain Education Intemational 2010 03 Here are some questions that may be posed to you from the moderator: What are some experiences you have had that can help us understand what you are going through, and how you dealt with the issue? What advice can you give to help others deal with similar situations? Does Jainism play a factor in your decisions, or do you believe some youth have lost faith? Does academic pressures cause stress in your life? Knowing that you come from a strong ethnic background, are you proud of who you are or ashamed of you are? Most of us are the minority, so how do you represent your ethnicity in your community? Can you associate with one culture or mixed living as an Indian in a western society? Are you juggling both sides of the coin by fitting in both cultures? The audience will have an opportunity to be able to explore resolutions to issues that the majority encounters. What ever your identity is, don't loose sight of the reality! 39 www.jamemorary.org

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Environmentalism: Jain Style Dr. Anne Vallely The facts and figures are grim: In the last 500 years, logical balance. Life is bound together by mutua human activity has forced 816 species to extinction; support and cooperation. Ahimsa can save life on Deforestation in the Brazilian Amazon in 1995 reached this planet. the highest level ever recorded. Water system regulations and drainage for agriculture and urban development have this session will explore the five Jain principles been the major cause of loss of over 50 percent of the which, to a greater or lesser extent, all Jains - monks wetlands in countries all over the world. Environmental and lay people - are required to observe. They are disasters are in the news daily and we are often reminded non-violence(Ahimsa), truth, non-accumulation of to use, reuse and recycle. We have often times extended material possessions, right sexual relationship and the concept of ahimsa to environmental protection and gender dignity, and non-acquisitiveness. An elaboconservation, but have you ever asked what Jain scrip-ration and discussion of these principles in the contures have to say about the environment? Take a journey text of ecological sustainability will pursue in the with us as we attempt to uncover the Jain underpinnings second half of the session. By understanding and for being nature lovers. In this session, we will reveal fresh, practicing these principles in the contemporary connew spins on the issue of Jainism and the environment. text, society can develop a sense of reverence for all life and a sense of the sacred. I Ecology deals with the relations of organisms to one another and to their physical environment and studies the interaction of people with their environment. According to the Gaia scientist James Lovelock, the planet earth is gravely ill. Pressed for space and resources, human beings are becoming violent, greedy and extremely selfish. Many important species vital for human survival are gradually disappearing posing a serious threat to the very survival of life on this planet. It is this dangerous situation that attracts our attention towards the Jain Principle of Ahimsa which alone can ensure environmental and eco notes: 40 Sam Ed e lma 20 to

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Fast Food Recipes To Go Pratiksha Parekh I Dharti Sheth W We Cast food does not just mean soy-burgers on a are also excluded from the Jain diet due to the greater bun!!! Good, healthy, delicious food can be number of living beings they contain owing to the prepared within minutes, whether you're at home environment is which they develop. or at the dorm during finals. Although our everyday lives are moving at greater light speeds by the A nutritious diet is essential in order for a person to remain moment, we must try our best, being Jains, to in his-her top form, and can lead to the prevention of many maintain a good nutritious vegetarian diet. This is diseases such as Type II Diabetes. Nutrition & essential for two reasons: to keep up with our vegetarianism, go hand in hand, and are combined to everyday pace, as well as, being compassionate of create the ultimate state of well being. A balanced body the lives of others living around us, no matter how can not exist without the proper nutrients, and we discuss big or small. This session was created to help those what is needed to maintain ideal health. To excite the taste on the run consider the impact of a healthy buds, even the most finicky eaters will enjoy our fun and vegetarian lifestyle, while also keeping in mind the delightful selections. virtues of Jainism. In this session we hope that attendees walk away with a Vegetarianism is a way of life for a Jain, taking its sense of understanding the relationship between origin in the concept of compassion for living beings, vegetarianism and nutrition, as well as comprehending Jive Daya. The practice of vegetarianism is seen how pivotal it is to the physical, as well as metaphysical, as an instrument for the practice of nonviolence and no matter at what speed your life runs at. peaceful, cooperative coexistence. Jains are strict vegetarians, consuming only one-sensed beings, primarily from the plant kingdom. While the Jain diet does involve harm to plants, it is regarded as a means of survival, which involves the bare minimum amount of violence towards living being. Many forms of plant material, including roots and certain fruits, notes: 41 Jarrieducation internationat2010us "TOT P & Personaruerunty

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Fasting Pramodaji Chitrabanu Think fasting is not for you; guess again come check 5. Dhyan - Meditation out this session. Fasting, is to abstain oneself from 6. Kayotsarg - Renouncing the attachment any from of sustenance which provides us with necessary of body nutrients to live on. Think you can go without pizza, or Mexican for a day, so why should you fast, what benefit This session is geared towards college age does it provide you, is fasting good for your health? These audience, which wonders, why they should follow along with many other questions, that one ask why I or the norms of Jain religion, especially during anyone should fast. There are 12 taaps (12 Rays of Sun) parushaun time. There are many different types of that explain why one must fast, how to do the taaps. There fasting; Upavas (Complete Fasting) and Ekasan are 6 external taaps, and 6 internal taaps: (Taking food only once a day at one sitting,) Atthai, 6 External Taaps: and Masakshman are few of the examples. This 1. Anasan - complete fasting session will attempt to show the practical aspect of 2. Unodari - Eating less than what one desires fasting, while in college and still maintain a hectic 3. Vritti Sankshep - Reducing desire college schedule. So you still hungry, then learn 4. Raha Tyag - Giving up sumptuous foods field more about fasting pick up one of the many books with desire available on fasting, and enlighten your mind! 5. Kaya klesh - Trying to discipline body 6. Samlinata - Sitting in Solicitude 6 Internal Taaps: 1. Prayaschit - Atonement 2. Vinay - Reverence 3. Vaiyavachch - Service 4. Swadhyay - Spiritual studies leading to self realization notes: Lain catromet ar-20Tom por PMate Personal use only www.alinelibrary.org

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Footprints & Echoes: Jain Writing at its Best Pravin Shah Lord Mahavir's preaching was orally compiled into many texts (Sutras) by his disciples. Collectively these texts are called Jain canonical or Agam literature. During the course of time many acharyas (elder monks) compiled commentaries on the various subjects of the Agam literature. Traditionally these sutras were orally pass on from teachers (acharyas or gurus) to the disciples for several centuries. These sutras were documented about 1000 years after Lord Mahavir nirvan. traditions and religious lore Charananuyoga deals with the rules of conduct of the ascetics and the laity, including ritual and devotional compositions * Karananuvoga - deals with metaphysics and Jaina intellectuals have not only shown their keen interest in creating literature but also in its preservation. The institution of manuscript-libraries (Shastra bhandars) has The entire literature of Jains is classified into 4 helped the preservation and dissemination of Jain works. 'Anuyogas": Jain literature forms a valuable part of India's literary * Prathamanayoga deals with historical heritage. In their wonderful collections they have preserved not only the Jaina literature but also that belonging to the vedic and the Buddhist traditions as well. The old collections at Jasalmer, Patana, Khambhata, Limbdi, Jaipur, Bikaner, Ahmedabad, Sravanabelagola, Moodbidri, etc. are worth seeing. Among them are thousands of books on leafy papers (Tada - patras) and thousands of paintings representing the best in Jaina Art. cosmology * Dravyanuyoga - deals with pure philosophy and mysticism The literature they have created is on varied themes (subjects). They have written on matters concerning Spirituality, Yoga, Metaphysics, Philosophy. Logic, Poetry, Drama, History, Purana, Ethics, Economics, notes: Grammar, Lexicography, Prosody literary criticism, Geography, Astronomy, Mathematics, Astrology, Medicinal Science, Mantra, Tantra, Music, and Diamondology. Jain Education international 2010_03" Jains have handsomely contributed to the development of almost all the ancient, mediaeval and modern Indian languages literary styles and forms. In the development of Indian literature and culture, Jain ascetics and scholars have made unique contribution in various philosophical, social, and cultural subjects. Their contribution in the areas of painting, art, architectures, and iconography are very significant. 43

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Forgive and Forget: Michhami Dukkadam Sadhviji Shilapaji The phrase "forgive and forget" is a very significant tenet our own lives more focused and balanced. Mere to all religions. One may argue that the prime objective recitation of the verses of pratikraman without of all religions is to inculcate this feeling of doing good to understanding may not purify our inner being. others', and in the process, forgiving and forgetting that which has pained one's own heart. When Tirthankar Pratikraman is one of the most powerful internal Mahavir was asked what to give the definition of religion, methods of purification. However it must not be He said, 'Your own basic, intrinsic nature is religion, and performed in isolation. Other means of purification, our essential nature is love, compassion and kindness'. such as Prayashchit, (repentance), Vinay (humility), Vaiyavrtaya (service to others), Swadhayaya (selfThus, all human beings want to act out of goodness, and study), Vyutsarg, (giving up prejudices and hurts), that any act of hatred and violence is a departure from and Dhyan (meditation) should be practiced our basic nature. Since we are not perfect human beings, simultaneously. The ritual of pratikraman has been we may perpetrate many mistakes intentionally or practiced in the Jain tradition for thousands of years. unintentionally, thus straying from and straining our basic However, this ancient practice is not easy. Special nature. Pratikraman- a ritual of which teaches us to forgive efforts are required by all of us in order to understand and forget - helps us to stick or to return to our basic nature its logic and meaning. and purify our heart and soul. Micchami Dukkadam is a commonly used word in Traditionally a Sadhu and Sadhvi would perform the entire exercise of pratikraman, which simply partikraman immediately after every mistake, since it is means that I accept my wrong doings and put my believed that the soul should remain clean and pure at efforts to rectify it. The most difficult part of human every moment. The moment something wrong is being behavior, (which also requires much courage and done, it should be rectified immediately through self-analysis), is to accept our own mistakes. Yet pratikraman, in order to retain his or her peace of mind. overcoming such an obstacle places one on the path The exercise of pratikraman allows us to think about our of self-development and purification. I own mistakes and gives us a chance to rectify these situations. By doing regular pratikraman, we can make notes: 44 Loin E SO worriere Personat eny. www.jtinelibrary.org

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Fitting Belief with Practice in Jainism WA YIP ainism is practiced in different ways and at A second goal of the discussion is to examine the different levels among youth in North America. relationship between belief and practice at a broader level This seminar is an interactive panel discussion that in our daily lives. Examining our personal lives, the explores the relationship between belief in Jain ideas question to be addressed is whether there are any gaps and principles and the practice of those principles between what we believe in and what we do. Taking a as well as the more "traditional" aspects of Jainism relatively common example, given that we accept certain such as fasting, Samayik, and Pratikraman. beliefs ranging from the value of vegetarianism to the Furthermore, a second aspect of practice deals with elimination of things such as alcohol, onions, or garlic, conflicts between beliefs and actions that we may what are the obstacles that we face in truly implementing undertake in our personal and professional lives. these beliefs, and how do we overcome them. Other Examples of such conflict include the extent to which interesting examples dealing with our personal lives we are able to follow dietary restrictions in light of include our various relationships and our activities. the overall life-style in North America to various ethical dilemmas that we may face as students or There may be conflicts between belief and practice in our professionals. This seminar hopes to explore the professional lives as well, and so we can ask about the various ways in which Jainism is actually practiced common dilemmas that we face in our work lives. This by youth in North America, the potential divide issue is certainly relevant to any field, but two good between belief and practice of Jainism, and ways examples come from the corporate and biomedical in which this divide can be overcome. research fields. In light of recent events in the corporate world, we can ask to what extent Jain professionals in the This seminar is led by panel members of various corporate world have to face issues of truth and integrity professional backgrounds who will share their and how they address the ethical dilemmas that arise. In experiences as well serve as moderators to the biomedical sector, a common issue that Jain students encourage audience participation. The first part of and scientists have faced is the use of animals in this discussion will highlight the variety of ways in biomedical research. Using such examples, the seminar which religion is practiced by Jain youth and to hopes to uncover real conflicts that participants face in address how Jainism may be evolving in the North their professional lives and how they can address them. I American context. notes: Jain. Education Intematjonal. 2010.03. For Bevate Personal use.al lor

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# The Four Passions in Jainism Samaniji Charitrapragyaji | Samoniji Shardopragyaji The following topics will be discussed in this session: negative effects ranging from loss of memory power * Why these passions-anger, ego, deceit and greed or materialism to family relations being severed. so important to discuss? Do these passions reside within the soul? The Spiritual Effect of Passions where attachment Are they more powerful than the energy of soul? leads to destruction and one accumulates intensive karmas. There is an absence of spiritual practices. Is it possible to get away from our passions? The cycle of birth and death continue and then one Can passions be used to gauge spiritual progress? has to suffer many lives. The inherent qualities of What will be the state of consciousness in the the soul become obscure which hinder the absence of passions? attainment of eternal peace and happiness. The Physiological Effect of Passions includes the How do we Rid Ourselves of these Passions? I body gets tense and stressed and your breathing rate Accept the inner weakness increases, which results in high blood pressure. The effects can go as far as the blockage of arteries cause heart * Make up your mind to change that stroke, heart attack, and/or paralysis or a sudden and Practice meditation with contemplation premature death. These effects may also be loss of vital . Chant mantras energy and strength, imbalance of hormones or just a Understand the consequences of passions weakening immune system. It works to break down in eco Think before you act system of the body. Change of lifestyle Be happy and optimist The Psychological Effect of Passions may activate Adjust with the circumstances negative feelings and instigate the determinants of * Spend time for self-development unhappiness which include agitation, anxiety, irritation, and depression. The mental faculties are disordered anthe mental peace is lost. This can also cause a plethora of notes: do Terra 2010 for frivate PersonalUse Only www.ainelibrary.org

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The Importance of Human Life Gurudev Chitrabhanuji BD The human form has been acknowledged to be 3. How to make best of human life - One has to significantly different from that of any other discover the gift one has. creature in the universe. In Jainism, the human 4. Human relation with the world - How it affects being is the only being that is capable of higher the world. thought and control over its desires and able to attain 5. Freedom to chose your response - I can choose the highest goal, "moksha", or liberations. It is for how to respond. this reason that humans have an additional responsibility in our lives, religiously, as well as Living in this fast-paced, technology-filled world, we are personally. so quick to judge the world around us, which leads to us making assumptions about ourselves. This may cause It is important that we as humans realize the us to overlook the valuable gift of human life that is inside tremendous gift we are given, that gift is "Being each and every person. Once on has discovered and Human!" A gift, that sometimes comes with both acknowledged this gift, only then will a human be able to pain and pleasure. Pain because, we tend to hurt develop themselves to the point of completeness and our fellow human, animal, and environment among thorough independent thought. And from there, personal few. Pleasure because, we get to enjoy the liberation can be attained. greatness that mother earth has to provide. We as humans have greater responsibility towards mother It gives us great pleasure to spend an hour to reflect on earth, for we are given another great gift, the ability the impact our lives has and the gift that has been to think independently, reason rationally, and act bestowed upon us. It is our responsibility as human beings responsibly. There are 5 ways one can learn to be to find, utilize, and cherish this gift as it has been given. a better human. Let this hour be your first step on winding, miraculous and eye-opening journey. I 1. Humanness - The essence of human. 2. Realization - A sense of awareness, of just being a human. notes: 2010-03 Forgale & PeronalUse al lata

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In Temple, In Style Chandrakant Mehta Our discussion will cover the following key items. This is a thought-provoking seminar for everyone. The central idea of the discussion is, "What are you supposed to do when you go to the Jain temple?" Most people know the mechanical process, the rituals, but do not know the spiritual meaning. The rituals are the tools to invoke the right spiritual meaning. Any ritual we perform must touch our heart and impact our mind. In understanding religion, Heart is more important than mind. Faith is more important than logic. Some do's and don'ts of entering the temple. How to do a prayer? What mantra should one recite? How to do Khamasamano? What is Chaitya Vandan? What is the purpose of 'Aarti' and 'Mangal Divo'? Why and how do we do Swastik? Why rice is used in Swastik? Why do we ring bell? Why do we do tilak on the forehead? This seminar will discuss the rituals of what one should do in the temple? The answer is not simple because there is no fixed procedure; however, there are general guidelines that one must follow. When you enter the temple you don't see one ritual. People in the temple do different things. For example, somebody is doing idol puja, somebody is doing chaitya vandan, someone prays quietly, someone does Navakarvali or Stuti and someone recites 'bhakti-geet' or stavan. It is not easy to focus when several things going on at the same time. These and many other questions will be discussed. Namokar-mantra and a few common prayers will be recited by all together and the spiritual meaning will be explained. The emphasis will be to put in practice in real life. notes: 48 Jam Cameron-2010-03 For private & Personal use only

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Is Jainism Gender Biased? Sodhviji Shilapaji "The Jains are distinguished by their treatment of 7) Do the biological differences have any bearing on women as equals of men and their lay communities religion and the karma theory? have looked after them with great care and devotion." The following is an excerpt posted on the YJA discussion - Professor Padmanabh Jaini board regarding this subject. "I wonder why Jainism would consider it a punishment to In this session, we will examine the Jain perspective be born as a woman. Could the reasoning be that our lof gender bias through a brief lecture by Sadhvi society has been male dominated for the most part, and Shilapiji who will clarify points between the being a woman can be a huge handicap in this world? differences of religion and culture, different religious practices and Jainism in its essence. Lets put things in right perspective here. According to Jainism, being born with any form of body is basically a In order to find an answer, we will discuss questions punishment. So being born a man could also be regarded like: as a punishment. As long as men and women both are 1) Why is it that in pathsala classes that being female capable of attaining moksha, we can't say that Jainism means you had less good karma than being male? discriminates against a gender. The ways to attain Karma 2) Why is it that one can only attain moksha from a and also to get rid of them are identical for both genders. male human form? Is it not possible that Jainism did not preach or appease 3) Why are there certain slokhas that females are gender bias, but simply acknowledged that it exists and is not supposed to say a handicap?" 4) Why can't females go to the temple when they have their periods? After discussing the aforementioned issues at length the 5) Why if Mallinath was female, that there is only 1 group will hypothesize using what has been gathered and tirthankar that was female out of 24? discussed on whether or not Jainism should be categorized 6) Do you think that Malliinath was not really female, as gender-biased. I and in order to make the religion more fair, that the fact was changed through time? notes: 49 Jaduation International 2010-03 For Private Personal user Unly . .. og

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Jain Hip-Hop Ameet Shah he Jain Hip-Hop session offers participants the serve as a source of inspiration and strength during opportunity to learn more about the traditional Jain both periods of happiness and challenges. A restavans and prayers that have been an important part of view of the meanings of popular Jain prayers will Jain reflection for many generations. Along with the rich bring a greater level of understanding and meaning scriptural resources, followers of the Jain philosophy have that will hopefully be transformed into regular reciused art and music to strengthen their belief and devotion tation of these prayers through individual reflection not only to the ideals propagated by the philosophy, but or with a group of peers. This session will combine also to the spiritual leaders who Jains try to emulate in elements of modern background music to help their daily lives. Stavans and stutis represent a form of supplement the singing of these popular stavans. bhakti, or devotion, for Tirthankars and other spiritual leaders who have helped promote Jainism throughout society. Stavans are relatively simple songs that appeal to the masses and lend to the spiritual progress of individuals who focus their attention to the spiritual world while leaving the worries of the material world aside. This session aims to look at the history of music and Jainism and help youth learn not only the transliterations of Jain stavans, but also the translations to help youth learn to sing and understand the meaning behind many inspirational stavans sung by devoted Jain followers. The singing of stavans is a form of ritual practice that helps followers invoke a spiritual state of mind that helps them focus on the teachings and values fostered by the Jain philosophy. Like many other rituals, stavans and prayers notes: 50 2010_03 For Private & Personal use only

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MANN AR Jain Legends Pallavi Auntie egends have served to perpetuate religion for Historic Spiritual Leaders - Each has made landmark centuries. Not only are they didactic, they also contributions in his lifespan. They had the daunting duty capture the interests of children. The allegorical of understanding the words of the Tirthankars and tales help instill solid values into each generation translating and relaying their message for the masses to and serve as a source of religious entertainment. learn from and appreciate. They were also been The main players in these stories are legendary successful actually practicing what they preached, thus Jains. Without them, we would not have the stories setting an excellent example for laypeople. The key figures told in Pathshalas around the world. They truly are we will discuss are Gautamswami, Hemchandracharya and the giants of Jainism. Shrimad Rajchandra. There are 3 main groups I will focus on - perpetual Legendary Laypeople - The legendary laypeople, such legends, historical spiritual leaders and legendary as Vastupal and Tejpal, were of considerable wealth and laypeople. Each highlights a different aspect of prominence in Jain society. They used their resources for Jainism. the greater good and as a result, among other things, we have the famous temples at Mount Abu and Ranakpur. Perpetual legends - With every ascending and The fact that they were willing to donate their time and descending portion of a time cycle comes a new money to the Jain community has made them legends. set of legends. Regardless of the cycle, we have stories of the twenty-four Tirthankars, twelve Jain legends serve as role models for us today. They can Chakravartis, nine Vasudevs, nine Prativasudevs, be idolized as complete individuals, or we can choose the and nine Baldevs. The Tirthankars, while all identical qualities in them that we wish to emulate. Either way, in their attributes, each has a prominent quality that these great people have set the tone for future generations legends serve to highlight. They are who we strive and it is now up to us to follow in their footsteps. to become; they are our role models. As with any role model, his admirers want to hear of his awesome adventures and dutiful deeds. Tirthankars fulfill this role and their stories show us how. notes: Jain Education. International 2010_03. 51 Formats & Personal Sad

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Jain Rituals and Prayers Chirag Shah ain rituals and prayers are a focal point for all There are birth rituals that include: worshipers. Primary goal of daily rituals is these are Priyodhbhav Sanskar. This ritual takes place worships with the deep concentration and pure thoughts after birth of a child. Ten days of cleansing free of violence and harm disperse the accumulated or Sutak are observed after delivery; in the karmas from the soul. temple the priest recites mantras and receives offerings on behalf of the newborn. Some guidelines that Jains follow include: Namkaran Sanskar. You will learn where the Worship before the Jina murtis names of boys and girls are selected from Bowing before the murtis Lighting a devo in front of murtis. The marriage rituals include nine rituals that are preformed on the same day. Jain marriages are Puja is a regular daily ritual done in the derasar. There simple ceremonies without flaunting of wealth. are three major types of puja: These rituals range from the confirmation of the date Snatra Puja: This ritual includes the bathing of and time of the marriage to setting the engagement the murti/image is symbolic to the bathing of the to the actual vows taken on the day of the marriage. newborn tirthanakara by the celestial beings. Panch Kalyanak Puja: This puja commemorates Last but not least there are death rituals However the five great events of the Tirthankara's life: you would assume death to be a time to be sad and conception, birth, renunciation, omnniscence and somber however Jains believe that the dead sould moksa. would be reborn immediately. So them death is a Antaraya karma Puja: This puja comprises a festival or Mahotsav. series of prayers to remove those karmas which obstruct the spiritual uplifting power of the soul. This is just a small overview of rituals and prayers associated with Jainism. Let this session be a There are also rituals associated with milestones in a window to the beginning of how complex yet layperson's life. methodical our religion is. notes: 52 Jan Eaucation internationa-ZOTO03 For Private Personal use only

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Jain Solutions to Problems of the 21st Century Manoj Jain | Yogendra Jain uman knowledge is increasing exponentially. Instead of continuing to build and expand our traditional Traditional religious beliefs and practices are temples, perhaps our temples should be not just for Jains, being challenged. However, many of the ancient not just a people of Eastern views, not just for Indians, Jain beliefs are being embraced by today's scientists not just for and thinkers; beliefs such as life in plants, drinking filterd water, environmentalism, cleanliness, religious people, not just for spiritualist, but for all. These meditation and yoga, non-violence, to name a few. new breed of temples, let's call them "Spiritual Parks," Many of these beliefs came to be known by the world would be a cross between Epcot Center, Museum, Disney not through Jainism but by advances in science. World, Monastery, and a Research Lab. The goal of these parks would be to compress 20 years of spiritual learning Jainism has many other "golden nuggets." As into 20 hours and to take the visitors to new levels of self Mahavira re-branded and re-packaged Jainism, the awareness which would take 20 or more years of regular time has come for us to do the same and share practice and many trials and errors. these "golden nuggets" with the world. And these nuggets have the power to radically re-shape the Furthermore, with the expansion of spiritual awareness future human mind and give it hope and happiness. among the visitors, we should see significant reduction in What will the future of Jainism be and can we as meat diet and animal based products consumption and Jains re-invent ourselves and our institutions? Can increase in practice of Non-Violence, Non-Absolutism, and we re-brand and re-package Jainism for the 21st Non-Possession. century. Also explored in this session will be 21st century institutions to build and promote Jain principles and values. We propose that we go back to the drawing board and reevaluate our objectives for a temple. notes: 53 2010_03

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Jain Time Cycle of the Universe Pallavi Gala That is time? Perhaps every notable culture, religion become smaller in stature, their needs greater, and and group of people on earth has made significant subsequently less fulfilled. Environmental and attempts to define and measure the concept of time. To manmade disasters occur more frequently, and in this extent, Jains have made their own contributions to the sixth aro, a sort of "hell on earth" prevails. We the history of the delineation of time. are currently, we are in the early stages of the fifth aro on the descending side, which is approximately Jainism has a specific, elaborate definition of time and its 21,000 years long. various components. Time, according to Jains, has no beginning and no end. In this sense, it is similar to a Following the sixth aro of the descending side, the circle of a wheel, which has no definitive start and end ascending side begins. Time once again progresses point. Within this infinite space, smaller time spans are from the sixth aro back up to the first, reviving the defined, though still difficult to comprehend. good and pleasant aspects of human life. At the "end" of the ascending half, the descending half of Jains believe that different time cycles govern various the cycle "begins" once more, and continues on portions of the universe. For the purposes of this session, infinitely. we will focus on the Jain view of time as a sort of circle, divided into two halves: an ascending half and a The Jain time cycles are shrouded with a myriad of descending half. Each half is further divided into six myths and conflicts. These include the different portions, or "aros." The descending half begins with the types of people and general condition of things in first aro and continues down to the sixth. As we go down each aro, and the conflict between science and the aros (usually thousands of years long), life becomes religion. This session attempts to simply clarify some progressively grimmer and more difficult for human beings. aspects of the Jain time cycle and elucidate some For example, in the first aro, humans are very tall and of the controversy which surrounds it. their needs, small in number, are usually all fulfilled by a "giving tree". As we progress through the aros, humans notes: 54 Jal Education Intematona 2010-03

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Jain Trinity Samniji Charitrapragyaji I Samniji Shardapragyaji in Jain Trinity, the following questions will Right Faith (Samyak Gnan) is the true understanding of discussed: Arhat's teachings. One must refrain from delusion, doubt, 1. What is the uniqueness of Jainism? and indefiniteness. Proper knowledge of nine Tattvas and 2. Why do we need to know about three six Substances is gained and one begins developing the jewels? multifaceted view of reality and the clarity between what 3. What is the significance of the three jewels? to do and what not to do. One gains the inner desire of 4. Was Mahavir a mere philosopher or ethical- attaining moksha. cum- spiritual practitioner? 5. Where do we find the concept of three Right Knowledge (Samyak Charitra) is where one jewels? understands the practical aspect of tirthankar's gospels 6. Is it right that only Jains have the authority and ethical codes, vows, and discipline. The practice of found in the three jewels to reach moksha? equanimity and self-restraint life style to remove the impurities and dirt by detachment, and create inner The Path of Liberation (Samyak Darshan) lies in awareness. One will also follow five great vows of ascetic the following practices where one must be a firm and twelve small vows of householders believer in the existence of soul, karma etc. The perception of seeing the true nature of substance The gateway of success and liberation is "the path of the and discarding absolute and irrational beliefs is three jewels." necessary on the way to liberation. It is necessary to reinforce love, compassion, amity, and respect to all living organisms and pacify the hyper aggressive passion-anger, ego, and greed. To reach this point one must have dedication and reverence in Arhat, Guru and their teachings and reach the realization of soul and body as separate entities. notes: Jain Education literational 2010.03 JE Povatie Bes s e

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Pro roud to be a Jain? This session gives an idea about the Jain virtues and behavior of true Jains that makes them a class apart from others. How to imbibe the Jain philosophy into various courses of action in routine life would be presented in this session. As ethics and morals are part of decision making learn where your morals and values stem from. What do you know about Jain virtues that make you a class that stands apart from others? You will get an overview of different Jain virtues that all Jains should follow. 56 These are some virtues that Jains should be aware of and absorb as a daily part of our lives: * FORGIVENESS (KSHMA) Forgiveness, a unique part of our religion, prevents emergence or the rise of anger in one's self, in spite of the outside forces that can get you angry. How do you conquer anger? Learn how embrace anger and conquer it. * CHARITY (DANA): There are four types of charity that add to spiritual progress and this includes: charity accompanied by utter devotion and humility, compassionate charity, charity of gentleness, and charity of knowledge. Learn as a Jain what it means to give to charity. TRUE MERCY (DAYA): Mercy generally means not to inflict pain on any living creature. As a Jain this is not only in the physical sense but also by thoughts and actions. notes: Jain Virtues Vastupal Parikh * CELIBACY (BRAHMA-CHARYA): Brahma means Soul and charya means conduct Learn different stages as to how Jains observe this concept. TOLERANCE (SAHANA-SHILATA): Tolerance is defined as voluntary endurance of inconveniences pertaining to the mind, speech and body, in a spirit of equanimity, so that a person attains to purity of soul. DETACHMENT (NIRMOHIPANUN): Detachment means true knowledge of the objects of the world through right vision. Can you detach from all that binds you physically and mentally? STUDY OF SELF (SVADHYAYA-SHILATA): Study of Self is a basic necessity in various stages of spiritual progress. You will learn different stages to learn about this process. SILENCE (MAUNA): Silence is abandonment of speech, conversation etc. with a right knowledge and spiritual advancement in view. Learn what ways enhance our speech and when silence is the better route. CONTENTMENT (SANTOSH): Contentment is a state in which even when subjected to various longings and temptations in day-to-day life, one remains unruffled and with temptations we encounter that our ultimate goal should not be forgotten. You will have an opportunity to listen to the poem and get an understanding why this is an example of powerful Jain scripture.

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Jain Youth and the Arts Sarita Vasa and Fellows Artists or the last ten years, there has been an explosion through film, television, music, dance, theatre, literature and visual art. It is no longer shocking for us to see our films in the theatres, our faces on TV, and our names on the cover of novels. South Asians have officially broken into arts and mainstream media. While we have been able to "make it" in so many ways, this session will address, "Where do our personal and institutional challenges lie?" Vijai Nathan: A good Tamil girl, mortified her parents by quitting her job, canceling her edding and becoming a standup comedian five years ago. Her latest adventure is her one-woman show, "PUSH", a funny and poingant exploration of the struggle to discover, create and claim an Indian American identity. Uday K. Dhar: Uday Dhar is a painter living in NYC. Over the last ten years, Uday has exhibited in Verlin, London and in NYC. In 2001, Uday was the recipient of the Civil Society Award, a fully funded artist's fellowship at notes: Jain Education-International-2040-09 the Vermont Studio Center beginning May 2002. Currently, by Todd Lambrix and hosted by Summer Arts Intl. Newark, NJ, a show of recent work is scheduled for June. Geeta "Citygirl" Chopra: Geeta Citygirl (SALAAM! Artistic Director and Co-Founder) is an actor, director, producer, writer and foremost a proud New Yorker who loves her family more than words can express. She is a graduate of the American Academy of Dramatic Arts and City College (CUNY). Her acting credits include the lead of Maria in David Willinger's The Wound (LaMaMa), Theater for the New City's The Trail of Tears, Mahesh Dattani's Thirty Days to September and more. In film and television, her credits include Switching Symbols, The Family Name, Law and Order, Avant Garde Fresh Video (Video Jockey for weekly music video hip-hop show). " 57 orary.org

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Jainism 101: Back to the Basics Amar Salgio I Dr. Bharat Shah ainism is a philosophy - it's also a religious tradition "Jain" is also not a caste or a jaat. that has developed around that philosophy over many In other words, "Jain " is not an ethnicity. thousands of years. This very old tradition is very much Jains come from many different walks of alive today, and is continuing to take shape. life and from all different socio-economic levels. (Not just one caste, not just Jainism is based on the spiritual value of every single living banias or bankers, or merchants, etc.) being. Its based on the notion that every individual living Jainism is a philosophy - it's also a being is independent & free to create its own destiny. religious tradition that has developed Every living thing - from us humans, to plants, around that philosophy over many to animals, to bacteria - has an eternal and thousands of years. This very old individual soul. tradition is very much alive today, and is * Soul is "life" or jiva (the soul is that which is continuing to take shape. alive - soul is conscious of itself). Souls, as individuals, aren't dependent on Historically, Jainism goes back to an extremely early anything else for their existence. A soul, such period in the development of South Asian (Indian) as each of us, doesn't need anything else for culture its own eternal survival or for its own spiritual The Indus Civilization (3000 - 1500 BC) liberation - ultimately, the only thing we need - many artifacts (such as statues and is our own pure souls. seals) strongly indicate the practice of Jainism is not a Jainism. sect or part of another religion Vedas & Puranas (from the Hindu offshoot of another religion tradition), these ancient books also protest against another religion discuss many important figures from early Jain history. I notes: 58 2010_03

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Jainism as a Science Dr. Tushar Mehta s Jainism a scientific religion? There is a controversy Are Jain ideas, such as the principle of Ahimsa, testable and Tover the relationship between Jain thought and provable by scientific method? The answer is clearly "no". modern science, and the answers to such questions Therefore, Jainism is not scientific in the modern sense of affect our perception and belief of Jain philosophy. the word. One may ask: how can we believe in something Many people state that Jainism is not only compatible that is not scientific? with modern science, but even provable by modern science. This presentation critiques the notion that Jain Science itself has particular limitations. It, like any system of philosophy is scientific in the modern sense of the word belief, has certain primary assumptions that are themselves not empirically provable. For example, it is unable to prove People have come to trust that science is objective that an external material world actually exists outside of our and true in a fundamental sense. It is seen as a minds. Therefore science itself is not objectively provable, measuring stick for our ideas about the world, or even but relies on certain assumptions. But most of us do believe a greater paradigm within which all other ideas must in the assumptions that science rests on, i.e. we do believe fit. To believe that one's religious beliefs are scientific that a material world exists. Again, this belief is not externally is to affirm their verity and quality provable, but is based on rational intuition. Jain philosophy examines the idea of rational intuition. A general dictionary definition of science thought that is structured or organized. According to this definition Hence, it is the concept of rational intuition that is the basis of any religion or dogma can be "scientific" if it is belief in both modern science and in the principles of Jain meticulous in certain ways. The second definition of Philosophy. As a final thought, I conclude that it is not science refers to knowledge gained by Scientific important for Jain philosophy to be verifiable by the principles Method; the systematic testing of ideas through of modern science, but perhaps it is important to be experimentation. Scientific method strictly involves the compatible with science. following process: 1) the formulation of hypothesises, 2) the testing of those hypothesises by controlled and reproducible empirical experiments 3) results of testing form new hypothesises and scientific theories. notes: 59 2010_03

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Jainism in the Media Manoj Jain | Yogendra Jain The question which must be first answered is WHY? Once the goal is defined, then as in any product Why even bother to promote Jainism in media? Why promotion, some part of our budget and energy must undergo the scrutiny and the possibility of misinterpretation go in public relations, advertisement, and other by media and public? Why risk being labeled as a "cult" or forms of promotion. And only over time as we worse. Instead of promoting Jainism in media, why not develop our own expertise the appropriate use this energy in practicing Jainism and "get rid of promotion "mix" will need to re-evaluated and karmas" or building bigger temples and institutions. refined. After September 11, many Jain institutions felt a need to This session will explore the potential impact media be heard. They felt that Jainism has a message of non- can make on a religion and why Jainism and Jain violence, non-absolutism, and non-possession which is community and Jain organizations have lagged not as clearly articulated by any other religion. In fact, behind and why we must actively promote Jainism. when many of the religious leaders gave their opinions Fundamentals of PR and marketing 101 will be on this event, Jain leaders were no where to be found. discussed first followed by presentation on access to media and current PR work underway. Specific Today, Jainism in media is non-existent in US and goals will be outlined as to what constitutes a worldwide media. It struggles to be recognized just as an successful media campaign. Based independent religion. In contrast Buddhism has become on this, a strategy will be developed and tools will popular in new age and religious literary circles and be introduced to promote Jainism at local, regional, practice in the West. and national level. I Furthermore Jainism's strong and unique focus and obsession with the philosophy of non-violence is what the world needs in these testing times. Hence, first we need to clearly define what our goal is in promoting Jainism in media. notes: 60 2010_03

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Jainism on Technology Prem Inn W h at is the influence of Jainism on Technology, the impact of e-worship ,e-temple, e-learning ,e-pub or should we say influence of Technology on lishing, e-pathsala, digital preservation & e-library can Jainism? This session will focus on how Jainism have on our lives. We will also discuss issues such and technology help each other, and how to use as: How will we do religion in twenty or a hundred years technology to be a better Jain, and how to be a bet- from now? Will there be e-religion that people practice at ter Jain using technology. In this session we will home, just as they e-shop rather than going to the mall? cover how the electronic technologies, particularly digital technologies of the computer can be lever Conclusion: Technology can be good and bad. Lately in aged in "walking the path of Jainism". Networking the news we have been hearing about the negative asand the Internet have become one of the most influ pects of technology, especially with cloning technology. ential forces of our lives today they continue to But in this session we want to give particular attention to change the way we work, live, play and learn. the positive aspect of technology, and how we can use it Through this session we will bring together those to be a better Jain! who are concerned with the significance of how culture and religion plays a part in emerging technology It started with the industrial revolution, then technological revolution, followed by the computer revolution, and so many others, and so many more that will follow as technology progresses with time. Technology is changing the face of society. Whether it's GM food, embryonic stem cells, cloning, climate change or the Internet, we're all aware of the challenges which current developments are bringing. However in this session we will study notes: Jain Education Themationarotu_03 "For Private & Personal use only 61 www.janenbrary.org

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Jin Puja Arvind Bhandari This session will discuss the importance of performing Jin Puja. Jin Puja is a spiritual ritual designed for Shravaks (lay persons). The presence of the Tirthankar image provides mental peace and harmony and encourages one to detach himself from the worldly desires. Pujas provide an environment that help people to discipline themselves. It is considered to be a simple and preliminary step towards the attainment of Moksha. Jainism teaches us to pray and worship the Tirthankars. Why? Because it is in this manner that we can show our regard and respect to those individuals that have attained and experienced liberation, explained the path of liberation, and dedicated their lives to a higher purpose than themselves. We honor them so that we may one day get the inspiration to walk their path and attain moksha as they have. aspirant is spiritually advanced to significantly higher spiritual level (the stage of the 8th Gunasthan and beyond), where Saguna worship is abandoned. A beginner requires the medium of Idol. While carrying on the Dravyapuja (Puja that includes physical offerings such as Water, Chandan, Rice etc is known as Dravyapuja) we should do the Bhavpuja (mental / emotional act of Puja without any physical offerings). This session will cover the main points outlined below. Please take notes. How is Jin Puja actually performed on the Idol? What parts of the body do we do Tilak? How can you actually become engrossed in the Puja? What rules and regulations exist when performing Jin Puja? What role do the following items like flowers, chandan, fruit, sweets, and rice play in Jin Puja? Practically speaking, what benefit will Jin Puja provide me in my life? I There are two types of Jinpuja: Saguna & Nirguna. The worship of Jina in the form or Image is called Saguna Jinpuja. The worship of Jina as formless (spiritual idea of Jina) is called Nirguna Jinpuja. The Saguna worship of the Parmatma (idol) is of eight-fold (Ashtaprakari). We require the medium of an Idol or image for worship till we reach the 7th Gunasthan' (Seventh Stage in thespiritual development). Nirguna worship consists of devotion and meditation of the Formless one. Once the notes: 62 Jan Education Ternational 2010 ***For Private Personal use only www.janenbrary.org

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Kalpa and Tattvartha Sutra Archit Shah | Shrenik Shah hagwan Mahavira, who lived around 500 BC, was The Kalpasutra is a highly revered text, as it plays a central religion, it is fully enlightened souls like Mahavira whose sermons are the basis of scriptures. Both the Tattvarthasutra and Kalpasutra and based on the final sermons of Bhagwan Mahavir. of its elevated position, copies of the Kalpasutra were beautifully illuminated and illustrated. In particular, the style of manuscripts created between the 13th and 16th centuries in Gujarat and Rajasthan spread throughout India and as far as Burma, influencing artists of many diverse traditions. The life of Mahavirswami is recounted in great detail in the Kalpasutra. It begins with a pregnant Queen Trishala experiencing fourteen auspicious dreams. She takes the dreams to the interpreters who announce that her son will be a Tirthankar. The birth of Mahavirswami is described in great detail as the people and celestial beings celebrate. Finally, after describing his thirty years as a layman in only two sentences, the text describes Mahavirswami's life as a monk and finally as an omniscient being. Rather than a straightforward biography, it is a recounting and celebration of the auspicious events in Bhagwan Mahvir's life. The Tattvarthasutra and Kalpasutra together show the broad range of the Jain canon - from the intensenly technical to the mythic. One shows a religion for the intellect; it covers the inner workings of the universe in precise details, while the the last tirthankar, the last of 24 great souls who each brought other provides a religion for the heart. It recounts the life of order to the religion. Through the stories of their lives, we celebrate what one man, no different from each of us, can achieve.# The Tattvarthasutra was written by Acharya Umaswati in Sanskrit in the second century BC after the teachings of Mahavirswami had been passed down through oral traditions for hundreds years. Similarly, Acharya Bhadrabahu began work on the Kalpasutra in the fourth century BC. The two scriptures represent two different facets of Jainism: the intellectual and emotional, and they provide great insight into the Jain tradition. In its most basic form, the Tattvarthasutra is a collection of about 300 statements about what the Jain universe is and how it works. These statements concisely expound the Jain philosophy which encompasses the nature of mind, soul, and matter; the history and physical structure of the universe; and the workings of a cycle of metaphysical cause and effect through the interaction of soul and karma. Despite its deeply intellectual and philosophical nature, the lessons of the Tattvarthasutra are simple. The central themes form the core of Jain practice: nonviolence, non-absolutism, and non-possession. By following these principles, each one of us can follow the path to liberation, ultimately escaping the cycle of birth and death to achieve complete purity and bliss, known as nirvana. notes: Jain Education-interne 2010-03 63 www.jamenbrary.org

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Karma: What Goes Around Comes Around Archit Shah T Shrenik Shah n order to fully adopt the Jain path of life, one must make Ithree fundamental assumptions: is a strong desire to attain liberation considered attachment? If so, does the desire to shed karma ultimately cause one to accumulate more karma? 1) The goal of human life is liberation. 2) Liberation is perfect knowledge, perfect intuition and eternal bliss. 3) All knowledge is partial truth except omniscience. is there such a thing as a truly selfless deed? If one feels pride due to an act of charity, does one not gain negative karma? The underlying philosophy that unites these three is the distinction between pap and punya really as assumptions is the Jain theory of karma. Karma is often clear as we think it is? Because they both contribute the subject of many a discussion concerning both theology to obscuring of perfection, aren't they both in and philosophy. This is because the dynamic between essence negative? Can the terms negative and the soul and karma is the underpinning on which all Jain positive be attached to karma? philosophy is based It is issues like these and many others that one must At a very rudimentary level, basic karmic philosophy is considering before the delicate intricacies of karma simply a cause and effect pathway. Through the process theory can be fully grasped. of asrava karma flows into the soul, this is followed by bandh by which these particles bind to the soul. The karma Our journey towards absolute knowledge consists stays attached and exerts an influence on the soul of slowly prying away eons worth of karmic according to its type and the intensity with which it is bound. accumulation. Perhaps discussing these issues will Karma is split into two varieties: pap and punya, with the help us to understand our world and ourselves while former being pleasure producing and the latter pain our souls are blessed with this temporary human producing. guise. We can view this discussion as a miniscule step on the stairway to right knowledge, acquired These aforementioned basic principles may seem quite only on the threshold of liberation. simple. However, there are several confounding issues that can be raised when these principles are applied to certain tenets of Jainism: notes: Home 2049 Porrate Personal use only www.jatenary.org

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Language: Gujarati 101/102 Chintan Parikh India has always been an epicenter for world compound word with two roots: deva means "deity" and I culture, literature and religion. Today there are a nagari means "city". number of languages spoke around India, such as The emphasis during both these sessions will be on Hindi, Marathi, Gujarati, Tamil, Telugu and many Devanagari script. Once you understand the basics of more. All these languages have their roots in the this script you will be able to learn and understand any ancient Devanagari script. In this two-session other Indian language with ease. The sessions will be course I would like to touch upon the basics of highly interactive using multimedia presentations. Also, Gujarati and make you familiar with Devanagari class participation and feedback will be critical to the script. success of the course. It is very important for you to attend both the sessions as the coursework will be evenly To learn any Indian language it is first necessary to distributed in both the sessions and the 2nd session will be understand the Devanagari script. All the Indian a continuation of the 1st session. languages are derived from this script. The origins of Devanagari can be traced back to the 11th century I am hoping that attending these two sessions will help CE. Devanagari originated from the Brahmi script increase your awareness and knowledge in Gujarati. It that had its roots in the ancient Aryan cultures dating will also help you learn other languages based on the back to 5th century BC. Even though being a Devanagari script. If you have any questions or descendant of the Brahmi script, Devanagari has suggestions please feel free to contact me at evolved into a highly cursive script. Many languages chintan@parchin.com. Your feedback will be very much in India, such as Hindi and Sanskrit, use Devanagari, appreciated. and many more languages throughout India use local variants of this script. Hindu scriptures are written in Devanagari, a fact illustrated by the etymology of the name. "Devanagari" is a notes: Jain education International 2010 - For Private Personal use only jainelibrare 05

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WWW Language: Hindi 1011 102 Dr. Bharat Shah India has always been an epicenter for world culture, this script you will be able to learn and understand literature and religion. Today there are a number of any other Indian language with ease. The sessions languages spoke around India, such as Hindi, Marathi, will be highly interactive using multimedia Gujarati, Tamil, Telugu and many more. All these presentations. Also, class participation and languages have their roots in the ancient Devanagari feedback will be critical to the success of the course. script. In this two session course I would like to touch It is very important for you to attend both the upon the basics of Hindi and make you familiar with sessions as the coursework will be evenly distributed Devanagari script. in both the sessions and the 2nd session will be a continuation of the 1st session. To learn any Indian language it is first necessary to understand the Devanagari script. All the Indian languages I am hoping that attending these two sessions will are derived from this script. The origins of Devanagari help increase your awareness and knowledge in can be traced back to the 11th century CE. Devanagari Hindi. It will also help you learn other languages originated from the Brahmi script which had its roots in based on the Devanagari script. If you have any the ancient Aryan cultures dating back back to 5th century questions or suggestions please feel free to contact BC. Even though being a descendant of the Brahmi script, me at bharatkumarshah@pol.net. Your feedback Devanagari has evolved into a highly cursive script. Many will be very much appreciated. languages in India, such as Hindi and Sanskrit, use Devanagari, and many more languages throughout India use local variants of this script. Hindu scriptures are written in Devanagari, a fact illustrated by the etymology of the name. "Devanagari" is a compound word with two roots: deva means "deity" and nagari means "city". The emphasis during both these sessions will be on Devanagari script. Once you understand the basics of notes: 66 Jan Education interational 200_US For Private & Personaruse Only www.janetbrary.org

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Life of an Ascetic Samaniji Charitrapragyaji | Samaniji Shardapragyaji Ja ainism is a soul-oriented religion having its antiquity and rich heritage of art and culture. The destination of each individual soul is to attain eternal happiness-that is liberation. How that can be achieved? Just as there are rules of religion for the Shravaks, the What are the pathways to make our soul closer ascetics live by their own code of conduct - a disciplined to it? lifestyle in which they lead their lives. Participants would Does it take long process or we can figure out get an idea about their food, clothing, shelter and travel some right exists to be at our home? issues and how they deal with it. What's the aim of our life? Where I want to go? What kind of success do I really desire? Why this human life is considered so important? These are few queries make us to think over and over and to find out the answers from our inner self - the inner voice which never betrays us but take us to the right track. However in this so-called modern world, it is very significant to talk about such a life giving mental satisfaction and peace. notes: The points mentioned above will be discussed by recruiting the important aspects, events and ceremonies taking place before becoming an ascetic and after being an ascetic. Samanjis' own experience narrated at the session will make it livelier. 2010-0 Answers can also be had for questions like how does one qualify to become an ascetic? What is the hierarchy in the ascetic order? In the 21st century, how do the ascetics spread Jainism for and wide while keeping the spirit of Jainism intact?# " 67

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Life Sketch of Srimad Rajchandra Ashik Shah I would like to share with you the life of someone who tremendous detachment, resolving not to undergo Ihas influenced me profoundly. But before we start, I the tremendous suffering of his past lives, or the would like you to think of a hero in your life. I would like to worldly cycle o Aged 16, already well known for his present to you a few scenarios. What would you do? intelligence and insight, he publishes Mokshamala, What would your hero do? a book of 108 chapters, still read today as a reference on Jain philosophy 30 Aged 24, he attained 1) As a child, you find that your family is involved in Samyag Darshan. some highly immoral activity, what do you do? 2) You have a talent which brings you national His explanation of Lord Mahavir's message urged recognition. As a result you are offered many us: to maintain spiritual, and not material, motives opportunities to advance you career and in our religious activities; to avoid excessive earnings, but might have to compromise some of intellectualism, excessive ritualism, dogmatism, your values, what would you do? prejudice and sectarianism; to realize our own true 3) You are invited to Bill Gates' home and he shows spiritual nature as Souls, and to take guidance from, off all his wonderful gadgets to you. What do and have faith in a Living Self-realized True Guru, you think? and thus conquer our Svacchand, the hubris that You have concluded some business negotiations we alone know what to do in spiritual matters, which from which you expect to earn a substantial is a major obstacle in our spiritual progress. profit. You have signed the contract. A few days later, the counter party approaches you and asks His unique literary legacy consists of poems such you to reconsider, what do you do? as Atma Siddhi, prose, and many often intimate letters written to his closest disciples, including the My hero is Shrimad Rajchandra (1867-1901). However, monks. We are truly fortunate to have access to he was not just my hero. He has influenced the course of the innermost thoughts of such a self-realized Saint, 20th Century History through his impact on Gandhiji, who and the guidance he gave others, provides unique in turn influenced MLK. insight into the path to Moksha. Born 1867, Vavania, Saurashtra fo Aged 7, he attained Jati Smaran Gnan, seeing his past lives, and attained notes: 68 Jan Education internationar-2010-03 FOI Private & Personal use only www.janembrary.org

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Living as a Jain After September 11 Ameet Shah The moderators of this session will illicit a each and every Jain can deal with handling these I discussion on recent tragedies and other times. emotions. September 11, 2001 is a day that all people around This session will begin with a Navkar, one of the most the world will remember. This among many other important things in Jainism, something which will bring tragedies around the world has affected all walks peace to all of out listeners. The topic of 9/11 will then be of life. As a young Jain, how were you affected by introduced and Ameet Shah, who saw this whole event this tragedy? What was your initial reaction? In this occur and will speak about his perspective and how this session you will be able to voice how you felt about tragedy has affected him. Although most have read about this as well as violence that has since erupted this and/or watched events on television as they unraveled around the world (i.e. war between Israel and that day, Ameet's accounts of that day will refresh all Palestine, Muslim and Hindu conflicts, as well as emotions and memories you have. Combining a power many other terrorist acts around the world) One point presentation and first hand account the audience will learn how to remember the basic tenant of members will then break into smaller and discuss the ahimsa and try to make sense of the world events. aftermath as well as how would we change people to take a pacifistic route for resolution. This session, although a very touchy subject, was created in order to help the Jains of our society deal with the events of this tragedy. Jains are supposed to react calmly to this event, but as human beings our instincts make us angry and seekers of revenge. Although one of the Jain Virtues we, as Jains, of forgiveness (KSHMA) when a person is overcome with anger, he forgets the difference between the good and the bad and acts blindly without being discreet. However, this session will deal with how notes: 69 Jain mal 2016 For Private & Personaruse Only www.ainelibrary.org

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Logassa Sutra Pramodaji Chitrabanu Logassa Sutra is one of the most important, widely and conceit by offering his reverence and adoration chanted sutras of the Jain scriptures. Be it for to the virtues of the 24 Tirthankaras. As the chaityavandan, samayika, pratikraman or even meditation, gravitational force drops down, the fountain of knowledge of logassa sutra is a important for the aspirants happiness within springs forth. to gain knowledge of Jain rituals and practices. Pramodaben has the experience of sharing the virtues of With the perfect understanding of the meaning and Logassa sutra in the most easily comprehensible manner. feeling of each word of the sutra, one naturally glides into the meditation and experiences clarity of the Logassa Sutra is about showing reverence to the 24 mind, purity of the heart and ecstasy of the soul. Tirthankaras who are our role models and inspiration in this world. It is about seeking blessings from these Tirthankaras so that we may practice their teachings in our life sincerely. These Tirthankaras are worshipped in our meditation with the mind, body and soul so that their divine light can illumine right knowledge, right vision and right conduct in us. In the end a state of completion is requested from the Tirthankaras who are purer than the moon, brighter than the sun and are profound as the ocean. Logassa meditation is a powerful technique for relaxation and spiritual upliftment. In this, the aspirant first visualizes the light of all the perfect souls descending on him and healing him. He visualizes himself being free from ego notes: 70 Jan Education teman 20 TOMO For private Personaruser only wamelibrary.org

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Mahavir and Buddha Crowell Crawford Lo ord Buddha and Lord Mahavira were contemporaries that preached in the same era, yet astonishingly, they never met. Lord Mahavira, the twenty fourth tirthankar, and Lord Buddha preached about the same principles ranging from non-violence to respect for all forms of life. These two influential beings made an impact on eastern philosophy beyond the scope of major religions such as Hinduism and Christianity. Both advocated for equality of men and women and renounced the hierarchy that existed (i.e. monks and nuns). However subtle differences did exist between Lord Mahavir and Lord Buddha. However in this session our focus will be not on differences but on how change occurred by these two beings. An attendee does not need to have an extensive knowledge of who these beings were and their accomplishments however should be prepared to challenge what they do know by thinking outside of the box. Some questions that are posed to the audience include: Had these two spiritual giants come face to face: what would they have said to one another? notes: Jam Educat International-2046 Sessio On what points would they have agreed and disagreed? Could minds have been changed? What consequences would this encounter have had for the future of Buddhism and Jainism? As Jains we are taught principles of tolerance; however Mahavir brought the issue of tolerance to the forefront of modern Jainism. Buddha enlightened the middle path for people and distinguished the philosophical aspect of religion rather than the ritualistic viewpoint of religion. Both Lord Mahavir and Lord Buddha introduced radical ideals to age old rituals/prayers/basic ways of thought. My intention is to not only educate you on Lord Mahavir and Lord Buddha just as religious pioneers but to explain their impact to each respective religion. Learning about them in this light will give each attendee to walk away with a better sense that although a partition exists between Jainism and Buddhism, these religions actually are more similar than different. Using Lord Mahavir and Lord Buddha as examples to find a way to use both religions as positive forces that affect all people in similar ways.# nal Lise Only Tylorg

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Meditation Techniques Moderator editation has become a trend recently in the United Meditation means awareness. Whatever you do with IV States. But meditation has been practiced in Jainism awareness is meditation. Action is not important, but for thousands of years. In fact, the essence of meditation the awareness that you bring to your action is is deep contemplation on a spiritual subject and finding ones important. The quality of this observation, the quality self, the fundamental nature of Jainism itself. of being aware and alert, is the most important component of meditation. As one becomes alert and The purpose of meditation is to free ourselves from all watchful, then whatever you do will be meditation. emotions and worldly thought. We cannot afford to waste time in negative thoughts and worry. We are born free and Life has some direction. It is pulsating with something we must not make any cages for ourselves. The conditions alive; you can call it divinity, eternity, or soul. When which condition us were conditioned by us. We have created you realize this, all emotions, distractions, and our own present and we are, in each moment, creating our materialism disappear. own future. This includes not only our future life, but also the next moment of our present life. Unless you change The vibrations of violence or peace do not come from your pattern of thinking, no outer change will help you or the outside. They come from inside. In the beginning make you happy. The only way to change your pattern of there will be resistance. But as you relax and become thinking is through meditation. tranquil, you will be able to concentrate and focus your thoughts and energy. Each individual has to Meditation is an adventure, the greatest adventure the take charge of himself, and create harmony in human mind can undertake. Meditation is just being, not himself. By creating peace inside, we are able to doing anything; no actions, no thoughts, and no emotions. create peace outside. You just are and it is a sheer delight. From where does this delight come when you are doing nothing? It comes from nowhere, or it comes from everywhere. notes: 72 TO Tretmanarzu For private Personal use my www.janembrary.org

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Namakar Mahamantra Houston Youth Group Namokar Mantra is the most important path then he or she will proceed onto becoming a Siddha, mantra in Jainism. However many people may which is, or should be, every Jain's goal. not know the true meaning of this prayer. After studying the Namokar Mantra, the Jain Fellowship of Houston is proud to present the Namokar Mahamantra session where we hope to illustrate this mantra's deeper meaning. To start learning about this mantra we must first know its meaning: Namo Arihantaanam Namo Siddhaanam Namo Ayariyaanam Namo Uvajjhaayaanam Namo Loae Savva Saahoonam Eso Pancha Namokkaro Savva Paavappanaasano Mangalaanam Cha Savvesim Padhaman Havai Mangalam notes: I bow to the Arihantas. I bow to the Siddhas. I bow to the Acharyas I bow to the Upadhyayas. I bow to all the Sadhus in this world. Bowing to these five Is destroyer of all sins, And among all the holy things, The first and foremost it is. The Namokar Mantra is a timeless saying which carries the main message of Jainism. Its message states that if we want to be liberated from this world, we have to take the first step of renunciation by becoming a monk or a nun. If one continues on this Join Education International 2010-03 By reciting the Namokar Mantra, we are bowing spiritual path to Moksha.# down to the virtues that the Panch Parmesthi have practiced rather than worshiping any individual person. sessions People recite the Namokar Mantra at various places and times. Some Jains may recite the mantra everyday while others during tense times. The sounds that are produced by the Namokar Mantra are supposed to create positive vibrations that will keep the negative vibrations away. There have been several instances in real life and in Jain mythology in which the Namokar Mantra has helped people overcome unfavorable circumstances. The Jain Fellowship of Houston feels that by gaining a deeper understanding of the most important mantra in Jainism, one is making an attempt to progress on the 73 www.jaimetibrary.org

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Paryushan and Me University of Michigan JSG et in olden times as a welcoming to the monks, Paryushaun is one of the most important celebrations of the Jain Religion. It is either 8 days (Swetamber) or 10 days (Digamber). Throughout the week, one celebrates the important days of Swapna Darshan and Samvatsari Pratikraman in addition to the daily pujas and bhavanas. In "Paryushan and Me," we will uncover the practices of Paryushan. But should this be only an annual thought? Is saying Michami Dukkdam enough? Knowing all this is good, but how does it relate to you? . How can you practice these ideals in every day life? What is the best way to get the most out of this week? * What are the biggest misconceptions about Paryushaun? Why are these days set this way, and why is the tradition different between Digambers and Swetambers? Another aspect that youth find difficult to understand is fasting and the Jain diet that most Jains follow during the Paryushan holidays. These questions and more will be answered in "Parushan & Me." It's a practical session aimed at educating youth what they are practicing and helping them understand the importance of this holiday What exactly can we eat with the Jain diet? * Are there any health risks? * What are the different types and how do I know what is best for me? Join the University of Michigan's Jain Study Group to discuss all of this and much more. The most important concept from Paryushaun is forgiveness. The idea that what is done is done and one must move on with their lives and forgive those with whom they are angry. notes: 74 Jedentoretto 2010 w o or-Private-& Personal use only.

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Pilgrimage to India: Jatra in 60 Minutes Dr. John Cort the structure of the Jain sangh itself. The first is an obvious Dilgrimage to sacred sites associated with the topic in architecture as the temples are a reflection of vision. lives of the 24 Jinas and other sacred heroes is time, and money that went into their construction. The an important part of the spiritual practices of the second looks at the influence of these temples on the actual image-worshiping Shvetambar and Digambar Jains. fabric of society. They were created as centers of religion and culture. Temples are anchors of community. Without The two most important of these sites in India are them the structure of the Jain community would much Shatrunjay near the town of Palitana in Gujarat, and weaker. This session will discuss not only the architecture Shravana Belagola near the city of Mysore in in the literal sense but also how these stone buildings show Karnataka. Both of them are striking mountains that the amazing architecture of Jain society. rise up from the surrounding plains to greet the pilgrim. Shatrunjay is sacred to the Shvetambars, There are many temples that we will be discussing, and Shravana Belagola is sacred to the Digambars. including those at Mount Abu and Ranakpur, Palitana, and Shravarn Belgoda. Shatrunjay is dedicated to the Adinatha, the first Jina of this era, and is understood by Jains to have The stories behind some of these temples are just as been a sacred mountain since the time of Adinatha's remarkable as the temples themselves. Other ways of son Bharata. istorically, Jain patrons have been looking at Jain architecture will also be discussed. If you some of the wealthiest individuals. Kings and rich are interested in more information about any of these merchants used their considerable resources to build temples or want to learn about others two great books some of the most breathtaking temples. These temples are: served two purposes: 1. To aid the spirituality of the king and * Shree 108 Jain Tirth Darshanawali Community and The Peaceful Liberators: Jain Art from India. 2. To create a lasting relic of their reign. This profusely-illustrated talk will use a discussion of Within Jain architecture I will discuss two kinds of pilgrimage to explain the role of worship and devotion in structures: the actual physical building structure and Jainism. notes: 75 Janembray.org Jan Education Intematonal 2010 For Private Personal use only

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The Point of Rituals and Prayers Arvind Bhandari ain rituals and prayers are a focal point for all Priyodhbhav Sanskar: This ritual takes place after worshipers. Primary goal of daily rituals is these are birth of a child. Ten days of cleansing or Sutak are worships with the deep concentration and pure thoughts observed after delivery; in the temple the priest free of violence and harm disperse the accumulated recites mantras and receives offerings on behalf of karmas from the soul. the newborn. Namkaran Sanskar: You will learn where the names Some guidelines that Jains follow include: of boys and girls are selected from. Worship before the Jina murtis Bowing before the murtis The marriage rituals include nine rituals that are Lighting a devo in front of murtis. preformed on the same day. Jain marriages are simple ceremonies without flaunting of wealth. Puja is a regular daily ritual done in the derasar. There These rituals range from the confirmation of the date are three major types of puja: and time of the marriage to setting the engagement Snatra Puja: This ritual includes the bathing of the murti/ to the actual vows taken on the day of the marriage. image is symbolic to the bathing of the newborn tirthanakara by the celestial beings. Last but not least there are death rituals However Panch Kalyanak Puja: This puja commemorates the five you would assume death to be a time to be sad and great events of the Tirthankara's life: conception, birth, somber however Jains believe that the dead should renunciation, omniscience and moksa. would be reborn immediately. So them death is a Antaraya Karma Puja: This puja comprises a series of festival or Mahotsav. prayers to remove those karmas, which obstruct the spiritual uplifting power of the soul. This is just a small overview of rituals and prayers associated with Jainism. Let this session be a There are also rituals associated with milestones in a window to the beginning of how complex yet layperson's life. methodical our religion is. There are birth rituals that include: notes: 76 Education international-2010-03 -For Private Personal Use Only -

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Professional Career Forum Palak Doshi N ot sure of your major? Unclear of the jobs you're 2) Providing participants an opportunity to submit their Vapplying for? YJA's Career Information Forum resumes to companies that are hiring now so they can is designed to promote an understanding of the begin their search. various industries that exist in today's day in age. Speakers Attendees will benefit by gaining insight into what really from various firms and backgrounds will give a first makes each occupation tick. Speakers will address hand account of what college professors do not frequently asked questions (FAQs) dealing with the reveal in class. The forum will allow participants to requirements needed to qualify for various career paths, find the answer to the age old question: "What do I demands placed on individuals working in those careers, want to do with my life?" the time commitment required, income potential of each profession, and the future outlook on any given With today's suffering economy and immense job Occupation. I cuts, finding employment opportunities and obtaining job security is harder than it's ever been. It is for this reason that YJA has become proactive in assisting individuals by bringing companies to its 5th biennial convention. The Career Information Forum has two objectives in mind: 1) Educating attendees on a wide range of employment opportunities that currently exist, assisting them in deciphering what their "dream job" may be, and then finding the appropriate channels of contact to help them on their way. and notes: 77 -ww.patremorary.org doctoremational 2010-09 for private personar ose only

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Ratnakar Pachissi Sadhvi Shri Shubamji D atnakar Pachisi is a prayer to God and allows the importance of the Navkar Mantra and the power it I listener to know oneself and to improve one's moral holds, instead he devoted his time to learning other values and to free oneself from the want of material mantras (by this we mean mantras that was in sync possessions. with Jain virtues and beliefs) as well ignoring the supreme Agam scriptures. He also did not observe The session is designed to develop awareness amongst the vow of celibacy and thus the beginning of the participants of ways of recognizing one's own bad destruction of his soul. Doesn't that sound harsh? deeds and confessing them in front of God & requesting This poem illustrates introspection as to what one's for wisdom and right vision to be able to attain liberation. motives in life are. He continues to confess that he Ratnakar Pachchisi is a 25-verse poem which has lot of didn't fulfill his role as a saint therefore indulging in practical application for young and old alike. passionate actions of acquiring wealth, sex and power. He understands that with all these Before you encounter this session here is some accumulated sins, he is a failure in his past, present background information about this beautiful poem. The and future lifetimes. Finally, he repents, and urges enlightened saint that wrote this poem was inspired by to God to understand and forgive him. self analysis. He examined his actions through life and confessed to "God" through this poem. Although he The session is designed to develop awareness devoted his life to preaching God's word he still felt amongst the participants of ways of recognizing unfulfilled. When one listens to the poem you hear a sense one's own bad deeds and confessing them in front of turmoil the writer is going through. The saint is caught of God & requesting for wisdom and right vision to in an evil web of passions such as anger, greed, ego, and be able to attain liberation. desire. But isn't he a saint? Yes, however even with right knowledge, faith and conduct gained as a saint, he has This poem illustrates to us that even though we have lost because he was consumed by these emotions. a certain path to fulfill as a Jain that along the way with temptations we encounter that our ultimate goal He has lost the sense of virtues deemed upon all Jains should not be forgotten. You will have an opportunity especially that one of his stature. He neglected the to listen to the poem and get an understanding why this is an example of powerful Jain scripture. notes: Samt.ro cantanterfationar-2010-03 For Private & Personal use only www.jalnelibrary.org

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Relationships: Keeping Everyone Happy Dipa Talati Delationships come in many shapes and sizes. feature a panel of speakers that will share their Your relationships can vary from a family experiences with you and answer any questions that you relationship to a friend relationship to a dating might have. Since this session is based mainly on audience relationship to the relationships that you have with participation and questions, come prepared to express your boss and co-workers. But each of these your opinions! relationships does have something in common, they include you. The aim of this session is to try to figure out how to handle all these relationships to keep yourself and the other person happy. Based on the Jain principle of relativity, your outlook or perspective on life can be the factor which ultimately determines if you find a situation to be happy or sad. Although the session will incorporate all of the relationships that a person has, the focus will be on the relationships that you have in the workplace. You know how to handle many of the other relationships besides the workplace because you have experienced them to some extent at this point in your life. But the workplace can be a totally new environment for those who just graduated college and have been working for a short while. There are many different types of relationships that you can have with your co-workers and boss. There are also positives and negatives that arise from each type of relationship. This topic and many others will be discusses throughout the hour. The session will notes: 2010_03 79 ong For Private & Personal use only. "Wor

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80 amayik is one of the daily six essentials for to make fun, 8) to pronounce improperly, 9) to use to words, and to jargon. and the mind. Entering the Samayik and leaving the Samayik takes a few minutes. The actual Samayik is for 48 minutes. These 48 minutes are a quiet period, to read scriptures, to pray, to chant, and to discuss religious principles, and we will do a samayik in the session. Samayik teaches you mind control, modesty, and repentance. In the process of Samayik, you apologize for any incidental violence you committed on that day. Basically there are two types of Samayik, one is most people do at home, for 48 minutes. The other type of Samayik is for the monks. Samayik is their way of life. During the Samayik, you are trying to withdraw your mind from worldly things. Just as you have to be careful about how you drive to avoid an accident, or get a speeding ticket, in the same way you have to be careful that you do not run into any trouble while performing our samayik. If you are not careful then you can violate samayik by your mental, verbal and physical activities. There are ten mental violations: 1) to be disrespectful, 2) to be greedy for fame, 3) to be greedy for gains, 4) to be proud, 5) to be in fear, 6) to expect the rewards, 7) to doubt the rewards, 8) to be in anger, 9) to be rude, and 10) to despise. There are ten verbal violations: 1) to use an abusive words, 2) to use alarming words, 3) to say non-religious words, 4) to speak inadequate, 5) to use words to incite fight, 6) to gossip, 7) notes: For Priva Samayak & Samta Chandrakant Mehta physical violations: 1) to sit at an unsuitable place, 2) not to sit steady, 3) to walk every now and then, 4) doing home work, 5) to stretch the body, 6) to lean against a support, 7) being lazy, 8) cracking knuckles, 9) to clean body dirt, 10) to scratch body, 11) to make vulgar postures, and 12) to sleep. Though it may look difficult, it is not impossible to do samayik the right way. Samta - equanimity of mind is an important principle of Jainism. Samayik helps achieve that. Its a way of Jain meditation. During the 48-minute period the meaning of Samta will be discussed. We will also discuss how Samayik and Samta are related to each other. Muh-patti, an important accessory of Jain rituals is used in Samayik. The significance of Muhpatti, the actual and the spiritual meaning of the use of Muh-patti will be explained. This way samayik helps us in preventing the accumulation of new karmas and the penance we Personal Use Only

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Soul in Motion Pravin Shah in the universe is either living or non living(jiva or ajiva). Every single living being is an individual eternal soul. However it continuously changes its material body as it passes from one life to another. Metaphysically speaking, all souls, according to their stage of spiritual evolution or progress have a legitimate place on the path of religion. Everyone's position is determined by its Karmic limitations, and its progress depends on its efforts and potentialities. The doctrine of Karma tells us that we are the architects of our own fortune. It is for us to look into ourselves, analyze our motives, estimate our objectives, without slavishly prostrating ourselves before any power for fear or favor. Jain scholars have divided all souls into four major categories of life, in any of which an individual soul may be reincarnated; (1) animals and plants, (2) gods or heavenly beings, (3) hell creatures, and (4) humans. These four states are often symbolically represented by the four arms of a swastika. At the lowest extreme there are the tiny nigoda souls, infinitesimally small and short lived, but existing in all parts of the universe. Also Earth, air, fire, water, and plant are populated by tiny soul hardly greater than the nigoda soul. These souls have only one sense, the sense of touch. notes: 2010-03 sessions The living beings above these have taken material life in all the various forms of insects, fish, birds, animals, humans and so on. These souls have two, three, four or, in the case of human and the higher forms of animal life, five of the senses, to include taste, smell, sight and hearing. Human beings come in a rather special category for they have abilities to liberate from karma. In many Jain books diagrams of the universe will be found. They show the occupied universe (Lokakas) depicted as having a roughly human form, wider at the bottom where the legs are spread, narrowing to the waist, widening out again and then narrowing at the top to the head. At the very top is the resting place of the liberated souls known as Moksha. Below the Moksha are the upper worlds or heavens in which heavenly beings (gods) reside. The world in which we live is located in the middle (waist) is occupied by humans, animals and plants. Below this are the underworlds or hells. Outside the Lokakas there is nothing but boundless empty space (Alokakas) where there is no life or matter or movement. The presentation will summarize the soul's journey which starts from a tiny nigod state to its final destination which is Moksha or liberation. During its journey it occupies various forms of life such as plants, animals, humans, and beings of hell and heavens. These various forms of life reside at various places of the occupied universe. # 81 www.jainelib.org

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Stress Management: The Jain Way Gurudev Chitrabonuji tress is the inevitable result of the 21st century. And to avoid it, what better way than to practice the timeless teachings of the Jinas! The session is aimed to throw light on - easy to learn and simple to practice - mind, body and soul relaxation techniques viz. kayotsarg, pranayam, prekshadhyan, vipassana to name a few. Chitrabhanuji and Pramodaben have been well versed with these techniques and are happy to share the same with the youth. Adults and young all have often experienced stress. Stress is like a two sided coin. It has the positive and the negative side to it which affects one's life on physical, psychological and emotional front. It becomes very important for the today's youth to be able to manage it right from the early stage, so that one can win over it and lead a desirable happy, successful life. will power and control the autonomic nervous system. Prekshadhyan is a process of awakening one's own reasoning mind (viveka) and thereby control one's passions and emotions. It consists of: Regulation and harmonizing (a) respiratory and other physiological functions, (b) nervous system, (c) endocrine (ductless glands) system and (d) subtle inherent vibrations which produce passions Vipassana means to see things as they really are. Through direct experience, the nature of how one grows or regresses, how one produces suffering because of unmanaged passions or frees oneself by letting go (the process of puttgala. Put - To fill and Gala - to melt) from suffering is understood. Life becomes characterized by increased awareness, non-delusion, selfcontrol and peace. Effective stress management techniques outlined as under can be practiced in routine life to handle stress. Kayotsarg is a technique of meditating on the self, in silence, with concentration and with peace of mind to make the body relaxed and composed. Pranayam is extension, expansion and control of energy - breath. By controlling the breath, one can indirectly influence the mind, improve Other practical techniques shared during the session would enable the participants to grasp them, practice them and be stress free in times to come. I notes: 82 Jain Education Intemational 2010_03

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33 Twelve Bhavans Purnima Doshi As you're reading this, take a moment to reflect the reflections are also called Anuprekshas, longings, on the thoughts and ideas that have been thoughts, aspirations, or Bhavanas: running through your head all day. You probably won't be able to recall most of them, but of the ones 1. Anitya Bhavana - Impermanence of the world that you do remember, how many of your thoughts 2. Asarana Bhavana - No protection are going to uplift your soul? 3. Samsara Bhavana - No permanent relationships in the universe Humans think so much and most of that thinking 4. Ekatva Bhavana - Solitude of the soul causes happiness, sorrow, anger, greed, jealousy, 5. Anyatva Bhavna - Separateness and egoism, etc. And, depending upon how we 6. Asuci Bhavana - Impurity of the body react, we attract various types of karmas to our 7. Asrava Bhavana - Influx of karma souls. To minimize the bondage of karmas, the Jinas 8. Samvara Bhavana - Stoppage of influx of karma have taught us to observe twelve bhavanas. 9. Nirjara Bhavana - Shedding of Karma Bhavana means the contemplation, through which 10. Loka Bhavana - Transitory universe you motivate your soul to carry out lofty reflections. 11. Durlabha Bhavana - Right Faith, Right Knowledge, Right Conduct The twelve Bhavanas described here are the subject 12. Dharma Bhavana - True preceptor, Scriptures, matters of one's meditation and how to occupy one's Religion mind with useful, religious, beneficial, peaceful, harmless, spiritually advancing, Karma preventing Conclusion: A constant reminder of these twelve thoughts. They cover a wide field of teachings of Bhavanas mitigates our pangs of pains and expands our Jainism. They are designed to serve as aids to understanding of the life's problems, and even in spiritual progress, produce detachment, and lead uncomfortable situations of life does not appear the aspirants from the realm of desire to the path of burdensome. I renunciation. They are reflections upon the fundamental facts of life, intended to develop purity of thought and sincerity in the practice of religion. notes: 83 2010_03

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sessions Valuing Jainism - Call Options Beenet Kothari D usiness and Jainism? Many could never imagine a option. Our target goal in Jainism is often depenD connection between the two, but this presentation dent on our age and personal circumstances. By builds the bridge that will allow us realize the true mean- keeping in mind that the greater the time to matuing and importance of practicing Jainism. Methods of fi- rity, the greater the value of an option. Thus, though nancing for business fall under essentially two methods, many say that religion is to be practiced in retireequity and debt. Recently, a new class of financial instru- ment age, religion exerts a greater influence and ment has started to be used called derivatives, which de- affect when practiced as early as possible. The time rive their value from something else - options are such an value of Jainism is greater in youth compared to example. An option is an instrument that gives its holder senile state, because at a younger age, the time the right, but not the obligation, to buy or sell something at and health permits for true devotion. The interest a fixed price in the future. Two types of options exist: put rate and volatility factors can be summarized by iland call options, allowing the buyer to wager whether the lustrating that the Western world has fast-paced life price of a certain instrument will go up or down in the fu- where time is a premium and has greater volatility in ture. The key to options is calculating the price one should its media and societal factors, thus making the nepay for a certain option. This price, essentially, allows the cessity of following and practicing Jainism even seller to determine how much the option is worth. The greater in the Western culture price of this option depends on five factors: price of the underlying instrument, the expected future price, duration This presentation will show us that the time value of time, interest rate and volatility. religion is immense when we were are younger; that the option value is higher in our Western environWhat if Jainism were the underlying instrument? How ment; that practicing Jainism in our volatile environwould the options model help us understand the value of ment brings the option an even higher value and practicing of Jainism? The underlying instrument is as- that we need to set achievable goal targets for oursumed to be Jainism - our sanskar, which includes ourselves. Using the financial options model, we begin culture, religion, family values, humanitarian deeds and to appreciate that the underlying philosophy, prinspiritual reading. We aim to reach a certain goal in Jainism ciple and religion is invaluable. I - this strike price is whatever we decide for it to be, and thus by keeping it attainable, we increase the value of our notes: 84 Wadducation International 2010-03 For Private & Personal tse Onty

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Vardha...Who? New Jersey Youth Group Satya Who's ho's the man? VARDHAMAN of course. You see, before Mahavir Swami attained nirvana, he was something close to your average boy growing up around the corner in a palace with everything he could ever wish for at his reach. So what makes him "The Man"? Well, imagine having a life like his, where everything is possible and there's not one thing you cannot have. Then imagine making the ultimate sacrifice, giving up such a comfortable life to set out on an unmarked trail lined with hardships unimaginable to you and me. Join us as we journey to his world and trace the everlasting effects of his teachings and principals through time in a quest to bring them to life in today's world. Prince Vardhaman, even as a child, displayed extraordinary qualities that set him apart from everyone else. Curious of his apparent strength, many gods decided to put his courage and power to the test. They carefully plotted unusual obstacles in Vardhaman's life to see if he could overcome them. Ultimately, Vardhaman unknowingly proved himself by fearlessly getting rid of a snake and defeating a giant with ease. The next test came in school. Accused of not paying proper attention in class, Vardhaman was being reprimanded for his apparent lack of respect just as a Brahman came to notes: ..2010.03 the classroom and presented the teacher with a difficult question. Realizing that the teacher was unaware of the answer, the Brahman suggested asking prince Vardhaman. The prince replied to the question correctly without any hesitation. As the teacher tried to fathom the young boy's ability, the Brahman explained, "Acharya! Please don't feel insulted. You are not aware that the sun of knowledge of this era is present before you as prince Vardhaman. He is the future Bhagavan Mahavir." With this began the path to prince Vardhaman's enlightenment. Mahavir's religious venture consisted of 12 years of spiritual practice. He declared, "I take the vow of practicing equanimity all through my life and abandon all intentional sinful activities...I will tolerate every affliction of predicament caused by man, god, demon or animal equally, no matter how fearsome it is. As long as I do not attain omniscience, I will continue to tread the fire paved path of purity with unflinching and firm steps." Upon taking this oath, Vardhaman began his arduous journey to enlightenment. With the simple use of our creative outlets we have put together a program of a different nature. Through our presentation we hope to allow the audience to not only learn more about prince Vardhaman's life, but also see how his values and principles can relate to today's world.# 85

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A Women's Role in the 21st Centun Sadhvi Shilapiji | Sarina Jain | Chhaya Kapadia 1 Shayna Pareki As we progress into the 21st century, women are be Mahavir has preached equality for all, do all Jains coming more recognized in social and professional follow this teaching and when have you encountered settings, thus, enhancing the portrayal of women alto- either equality or inequality? gether. This session will be lead by 4 prominent women What is the status of women in Indian society? Does leaders in today's society. It will also reflect Jainism's view that differ from status of women in Western society, on the role of women. We decided to choose this topic if so, how? because to most people the role of women in Jainism is Did Jainism play a role in decisions you make toeither undefined or not even discussed. Also, most people day, if so how? do not even know the exact role of women in Jainism, or if Ideally men and women should be equal but even they even have a specific role. This session is meant to for a liberal country as the United States it isn't, how answer any of the questions a person might have on the can we change that? role of women in Jainism. As our religion and ethnicity separates us from the majority what obstacles have you encountered beOur panelists include Sadhvi Shilapiji, Sarina Jain, Chhaya cause of your ethnicity? Does that reflect on both Kapadia and Shayna Parekh. In this session, you will have men and women? an opportunity to ask any of these 5 women about their goals or achievements. You will also learn about the lives Some background information on these women is of these 5 individuals and how being a woman has help or included in this book. The purpose to get women hurt them in any way. You will also be able to discuss any from all walks of life is to get an overview on how difficulties or challenges they might have had because they each woman tackled life. Although the session has are women. moderators that will ask preselected questions, the audience will have an opportunity to ask the panel Some questions posed to the panel can include: questions. I What obstacles have you faced in any project you are involved in? With all that is said about a woman's role in Jainism do you agree or disagree with the inequality that can exist? notes: 86 2010_03

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Who Am I? Mukesh Hamukwala Iho am I, as a human, who am I, who are you? is, the self identity, the exploration of self, the journey in V V Understanding yourself is the first step to to self! walking the path of Jainism, or just being a good human. This session seeks to help individuals There is hidden pressure placed on us by society, by understand themselves better. Here, we will discuss friends, including ourselves, to figure out who we are, for your personality type, ideal learning environment, some, for others they don't care, and choose to develop natural tendencies, and all aspects of identity that their own identity. It is this exploration that we seek to concern one as an individual or a group. explain, how to achieve your goal, with maximum results. I follow Jainism but do I follow by choice? I could There is a force that makes us want to identify ourselves, follow Hinduism and/or Christianity? But religion is we strive to be known, as someone, or somebody. This just one aspect that is part of your identity? What force leads us to what we become in life, this is how people are others? identify us. The irony to this dilemma is if I don't walk this path, the world looks down on you. This is where Jainism Are you a follower or a leader? teaches us, that one can and should be what they want, Are you an extrovert or an introvert? and can be. Don't attempt to falsify or imitate what you Are you materialistic or simplistic? can't be. This often leads to a human who is corrupt from within, and immoral. These are questions one doesn't think about this session will expect you to introspect these So what should you expect from this session when you questions? Can you fit in one label or do you belong walk out that door, if anything, walk away with one thing in the gray area (somewhere in between)? What that will make you ask your self, when you look in to that shapes your personality? Where do these mirror next, who am I? . tendencies come from? Was this a part of your parents up bringing? Or do friends shape help shape who you are? How does one figure who he or she is? Its important in life to figure out who one notes: 81 Jain a tion international 2010-09 ----For Private & Personal use only wwwmembrary.org

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Ya Baby I Like It Raw! Dhrumil Purohit | Nature Love ince many people have not heard of Raw Foods Humanity has forgotten where it has come from. Obefore, let me provide a brief introduction. A Raw The average doctor in his medical school study gets Foodist, one who follows the living foods lifestyle, is one an average of 2.5 hours worth of nutritional who eats a diet of un-cooked fruits, vegetables, seeds, education. Everyone is looking for a quick fix nuts, and sprouts. Most Raw Foodists are also vegans, through pills and magic potions. Plus there is money meaning they don't eat any animal products (milk, meat, in pills, and diet plans, and "Jenny Craig". There is fish, eggs). So now you know. But why would anyone no money in fresh produce. If you can go to the want to put themselves through this? Okay, get ready for super market and pick up fresh produce, you have this; it's going to be hard to digest, yet delightfully fulfilling! the ability to take a gigantic step towards living an amazing life! When food is cooked at 118 degrees F for three minutes or longer, its protein becomes coagulated, its sugar Think of this. Every animal out there eats 100% become caramelized, its natural fibers brake down, which raw in its natural environment. Except for humans means it will take longer to move through the intestinal and their house pets! And look at humans and tract, 30% to 50% of its vitamins and minerals are house pets (dogs & cats). They get the same destroyed and 100% of its enzymes have been destroyed. diseases: obesity, heart disease, depression and This destroyed food can fuel our bodies for some time more. but the toxicity of it builds up and the theory is that it eventually leads to colds, flu, cancer, tumors, arthritis, and "Yeah Baby, I like it Raw" is a session hosted by more. Nature Love and Dhrumil Purohit. In this session they will be presenting their experiences with the Excuse me? The concept behind Raw Foods is that food laws of Nature. They do not claim to be medical that isn't cooked, (fresh vegetables and fruits) is all that doctors. What they do is research, write, and share we are supposed to eat. When you eat a Raw diet, or their findings and opinions on the value and healing Natural diet, you avoid most forms of sickness and disease power of a Raw Food diet. They hope that you will that many people in this world face. Sounds like fantasy! not accept anything they say before you verify it It isn't! Yogis in India have known for thousands of years yourself. "The important thing is not to stop that the body is an incredible unit that has the ability to questioning." heal itself when it has proper fuel. -Albert Einstein notes: 88 Jah Education International 2010_03

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Young Jain Leaders: Be the Change Young Joins of America This Session tackles the following issues: As a Jain youth, you can make a positive bdifference, but how you may ask? This session will equip you with the resources needed to become an active member or leader in the Jain movement. Current and former YJA board members will relay their leadership experience in YJA and where it has taken them. Problems with starting youth groups Ways to motivate youth kinds of activities to do and how to organize them Solutions to existing problems The need for strong representation through YJA This session is for motivated Jain youth, who For a national organization like YJA to function, people wish to start or continue with Jain activities in from every corner of the country must step up and their community. Come join us, as we help guide assume responsibility as a leader. That's why this you toward solutions to problems and give you diversely attended session serves an integral role in the foundations to begin local and regional shaping YJA's future. events. Anyone can be a member, but it's the leaders who The main focus of Young Jain Leaders consists drive the organization. So be there and we will show of a region by region break out session with other you how "Walking the Path of Jainism" will make you Jain Youth Leaders from across the nation. This a strong leader in your community. session is designed to help old local representatives and bring in new, interested people to help YJA. notes: 89 Jallocation international 2010-03 *For private & Personal use only www.jamesrary.org

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_Young Jain Professionals ain youth conventions provide a forum for young Jains To engage in community service at our events Uto gather in order to learn, exchange information, and and promote personal involvement in share experiences. The importance of allowing such community service interaction to take place through these events and outside To provide mentorship to younger Jains, and them has been recognized through the development of collaborate with other Jain organizations youth organizations such as Young Jains of America (YJA) To provide opportunities for leadership and Young Jain Professionals (YJP). This session will development provide an overview of YJP, including its mission, current To facilitate peer networking activities and future directions. As participants in the YJA convention continue to progress along their career paths. We have hosted many successful events. With that the aim of this session is to allow members and non- in mind, this year we are embarking on a renewed members to learn more about the current activities of YJP mission to increase the awareness and presence and to provide input as to how the organization can continue of our organization so that a much larger audience to serve the needs of Jai students and professionals in can take part in our activities and initiatives. We want North America. to elevate YJP to a vocal and active organization that will have local/national presence and will interact Background information on YJP closely with similar international organizations. We are rolling out our Local Leader Program that will YJP is a network of Jain professionals whose mission is have a local leader who will coordinate and manage to increase the our initiatives at the local awareness and understanding of Jain principles and We are planning our biggest annual YJP heritage by promoting convention in October. We have made our networking among our members and taking an active role membership free to reach out and increase our in our community. membership base. Check out our new website Our objectives are: To raise awareness of Jain principles through www.yjponline.org and join us!!! educational and interactive discussions To promote the application of Jainism in the professional and social aspects of our lives notes: 2010_03

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E 91 YOUNG JAINS OF AMERICA Convention Donor list The New Jersey Convention Committee sincerely appreciates all the support from individuals, families, corporations, and other organizations. Without your kind donation, this convention would not have been possible. We regret any unintentional omissions and errors. Underwriter ($25,000 & up) Dr. Navin Mehta New York, NY Principal Sangh Sponsors ($7,000-$8,500) Jain Center of New Jersey | Essex Falls, NJ Jain Center of America Elmhurst, NY Co-Sponsor ($5,000) JAINA Jain Center of Southern California | Buena Park, CA Mr. & Mrs. Arun Kothari | Englewood, NJ Renuka Shah | Burr Ridge, IL Mahendra Varia | Martin, KY AAA Pharmaceutical Inc. Paulsboro, NJ Jain Society of Greater Cleveland West Lake, OH Jain Center of Greater Boston Norwood, MA Jain Center of Connecticut | Brookfield, CT Jain Study Group | Charlotte, NC Dana Bazar | Fremont, CA Indira Mansuklal Doshi Mem. & Trust Lake Forest, IL Vijay Chheda | Tustin, CA Chunilal Shah | La Mirada, CA Abhishek Sanghavi | South Plainfield, NJ Girish & Datta Shah Campbell, CA Naveen & Madhu Jain | Losgatos, CA Bharat Kamdar | Monte Cereno, CA Bipin & Rekha Shah Saratoga, CA Pramod & Roshni Patel | San Carlos, CA Jain Fellowship of Houston Houston, TX Mukesh & Nimmi Turakhia | Sugar Land, TX Grand Benefactor ($2,500) Prem & Sandhya Jain Freemont, CA Nitin G. Talsania Basking Ridge, NJ Aakash Chemicals & Dye-Stuffs, Inc. Glendale Heights, IL Jaya Travel and Tours | Southfield, MI Jain Society of Houston Houston, TX Nirav Foods - ishopindian.com | Chicago, IL Gold Sponsor ($1,501) Kishor Parikh Kendall Park, NJ Silver Sponsor ($1,001) Jain Center of Northern California | Milpitas, CA Girishkumar P. Shah Campbell, CA Combime | Troy, MI Kusum Shah Roslyn NY Ficke & Associates, Inc. Fairfield, NJ Kanan Dairy Products, Inc. | Oak Brook Terrace, IL Road Ends Organics Morrisville, VT Nspired Foods, Inc. San Lenardo, CA Chocolate Decadence | Eugene, OR Maya Sanghavi | South Plainfield, NJ Pioneer Gems | New York, NY Excellent Facets, Inc. New York, NY Kamlesh Shah | Edison, NJ Tulsa Jain Sangh | Tulsa, OK Supporter ($101 & up) Bipin & Kundi Kapadia San Jose, CA Devang & Sunita Shah Saratoga, CA Pravin & Vanita Madhani Cupertino, CA Jitendra & Jyoti Shah | San Jose, CA Roop & Shobha Jain Freemont, CA Dr. Jayant Barai Westfield, NJ Sunit Jain Vienna, VA Asian Gems | Chicago, IL Leela Bohra | Dearborn, MI Chem-Impex International, Inc. Wood Dale, IL Usha Enterprises, Inc. | Mount Prosipect, IL Blue Diamond Oak Brook, IL Crystal Gems Inc. Chicago, IL Jaykumar Shah Monrovia, CA Somerset Dental P.C. Franklin, NJ Pushp Bhansali | Brooklyn, NY Pradip & Darshana Shah | Bourbonnais, IL Manubhai Patel | Morganville, NJ Payless Mortgage Corp. | Iselin, NJ Harshad Kothari | La Mirada, CA Pankaj Palvia Marietta, GA Kirit Gala | San Gabriel, CA Jasvant Modi, M.D., Inc. | Los Angeles, CA Indian Diamonds | Chicago, IL Navikan Inc. | Chicago, IL Minaxi Choksi Cerritos, CA Kishori Shah | La Habra, CA Sukumar Shah | Carlsbad, CA Bronze ($551) Vandana Shah | Schaumburg, IL Visun Inc.-DBA Dunkin Donuts Union City, NJ Tejal Shah Northridge, CA Suresh Moonat Woodlands, TX Hemant Patel New York, NJ Shrish Patrawala | Chatham, NJ Urmila Talsania Woodridge, IL Jain Religion Center of Wisconsin Mequon, WI K.T Shah | Houston, TX Mr. & Mrs. Parag Bhansali Chicago, IL Jain Education Interational 2010_03

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92 Convention Donor List Supporter ($101 & up) Mohini Jain Davis, CA Amit Shah | Chicago, IL Hamir Vadi Mountainside, NJ Ragini Lakhia | Sugar Land, TX Gatsby Chemical Co. | Bloomingdale, IL Janak K. Sheth i Metairie, LA Vina Agarwal Rancho Palos Verdes, CA Manoj Shah | Sugar Land, TX Navin Gangar | Orange, CA Mr. & Mrs. Bipin Vora Naperville, IL Narendra Maniar Cerritos, CA Dilip Shah Oak Brook, IL Jaswant Shah Iselin, NJ Sonal Shah Fullerton, CA Forum Gems Inc. Chicago, IL Paree Enterprise Chicago, IL Paras Diamond and Gems | Chicago, IL Mayur Mehta | Clarksville, TN Jayesh Sanghvi | Round Rock, TX Samir Dedhia Collings Lake, NJ Ila Patel | Houston, TX Mrugesh Shah Houston, TX K. Sata Romulus, MI Dipak Doshi | Diamond Bar, CA Upma Enterprises, Inc. | Sugar Land, TX Vipin Vadecha Diamond Bar, CA Harendra Punatar | Petaluma, CA Indravadan Bhavsar Lawrenceville, GA Shailendra Palia | Hicksville, NY Mahendra Shah Canton, MI Janak Sheth Metairie, LA B.K. Jhaveri Westfield, NJ Dinesh Shah | Fairfield, CT S.M. Kothari | Houston, TX Amex Pharmacy | Houston, TX Kamdar Kiran Stone Mountain, GA Anil Shah | Burr Ridge, IL I.R. Shah | Naperville, IL Bela Shah | Ellicott City, MD Prashant Palvia | Greensboro, NC Saryu Tolia | Edion, NJ Nitin Shah | La Mirada, CA Sagar Shah | San Diego, CA Nitin Shah | Cerritos, CA Vina Agarwal | Rancho Palos Verdes, CA Barry & Sallye Thomas | Clute, TX Dr. Shirish & Leena Kothari Houston, TX Pravin & Lata Mehta | Sugar Land, TX YJA Thanks All of the Donors for Helping Us Place Compassion in Action at the Fifth Biennial Young Jains of America Convention New Jersey 2002 Jain Education Intemational 2010_03

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5th Biennial YJA Convention New Jersey July 4th-7th 2002 2010_03