JAINA Convention 2003 07 Cincinnati OH

SR No.: 527526
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2003
Total Pages: 156
Language: English
Classification: Magazine, USA_Convention JAINA, & USA
File Size: 7 MB

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In keeping with the Jain approach to different viewpoints, we may regard each of these traditions - each by itself - as a treasured manifestation of the Tirthankar path by which Jains strive to live. Reality #2: Jain diversity has preserved a great unity.
Amazingly, all sects are basically identical in philosophy. All use the same basic liturgies and mantras in the Prakrit languages (such as the Namokar Mantra). After more than 2,500 years since being codified, this doctrinal uniformity is a credit to Mahavira's genius. The sects do differ slightly on certain points of interpretation, which are, from a lay perspective, minor.
Each unique sect of Jainism has emphasized different aspects of Lord Mahavira's teachings in special ways. Why deny those differences of interpretation, sweep them under the rug or forget about them? Each interpretation helps us understand the Jain message more thoroughly. Each unique idea from each sect is a vital lesson in Jain philosophy and practice. Such an attitude toward the differences comes from the Jain spirit of Anekantavada, or pluralism, which we shall explore further below. Reality #3: The growth and tolerance of differing sects is Anekantavada in action.
The diversity of emphasis, which we find among the sects, does not mean that Jains as a whole have not been following Anekantavada.
It is misinformation to suggest that the very existence of different sects shows that Jains or Jain families who devote themselves to one sect are narrow-minded or divisive. Jains have never fought each other in any manner akin to the Catholics and Protestants, Sunnis and Shi'ites, or Shaivas and Vaishnavas.
Nothing should keep us from understanding the different manifestations of Jainism, just as they are, and appreciating what wonders they each bear. Rather than making an issue of our
sectarian diversity, speaking as if it were a burden or defeat, we should foster an admiration for each sect's distinct contributions. Jain Education in Practical Terms
Concealing or downplaying the sectarian diversity within Jainism is simply distorting Jainism. However this raises an important question: How shall we deal with the traditional disagreements between the sects? The best approach is to state each perspective, in detail, and on equal and unbiased terms. And just leave it at that!
Anyone who has not yet experienced the pure soul through the actual practice of vows, austerity, and meditation should not be considered an "authority” on Jainism. Especially in matters where sectarian divergence does exist, there can be no authorities on what Jainism 'says' or 'does not say'. As educators, we can see a need to discipline ourselves and remain careful never to insert personal or sectarian preferences. We will explore several cases of sectarian divergence to illustrate methods of accomplishing this. Example 1: "Was Lord Malli male or female?”
Resist the temptation to answer definitively one way or another. Instead consider the following suggested approach and its detailed reasoning for both sides of the issue, noting the key phrases in bold italics:
“First we must recognize that we have no way of knowing with certainty what really happened. All we know is that there are two parallel accounts. According to the Digambar Jain tradition, Lord Malli was a male. According to the Shvetambar Jain tradition, Lord Malli was a female, unlike the rest of the Tirthankaras, who were male. This divergence between the two traditions relates to the nature of monkhood. According to the Digambar Jain perspective, following Aparigraha (non-possessiveness) means letting go of everything including clothing. However, monks and nuns must still co-exist with others in a sometimes-dangerous society
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