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of socio-anthropologic and psycho-physical dimension. To be precise, a collective and clear physiomorphic form has not been presented.
The 'externals' and inner conscince' of the Jainistic religiosity and philosophy as noted already must distinclively amplify the tone of the medium the Jainas employ by living the Jainish way and communicate the same to the circunbient society in an intellectual and effective dialogue, discussion and deliberation.
From the hoary past of their history to the present, Jainas have successfully and distinctly defined their identity in the sub-continental South Asia context, and in the circumbient North America landscape, their skill and effect to communicate with and within this lager society, apart from their religiousity and philosophy, must duly be employed to express : What is meant to be Jaina? What a Jaina is?
In their history whenever there was a need or a dire circumstance, Jainas have done a splendid job in defining their distictness, their Jaina identity, and their Jainness. It has been demonstrated by their saints, scholars and philosophers in three marked periods - Agamic (560 B.C. to 200 A.D.), Philosophic (200 A.D. to 800 A.D.) and Posterior (800 A.D.......onwards). During the posterior Period, the independent Jainness as well as their Jaina identity were demostrated again and again by Jinasena-l and Somadeva, who crystallized and developed template and terms for Jain identity and Jainness based on socio-religious and cultural perspective. Their works therefore became not only important treatises on Jainism, but also important vehicle to communicate with the circumbeint society in distiguising Jainism and Jainness. Therefore, it is imperative that the faith and its Jaina identity must be brought to the forefront - as Jainas have always historically accomplished - in North America. The Jainas themselves must attempt the presentation of a collective and comprehensive physiomorphic portrait, underlined by socio-anthropological, physical and physical traits. To this effect, Jaina communication as well as interaction with the circumbient society must take priority from its secular philosophic approach and to address the question of the faith and the Jaina identity. More importantly Jaina themselves should take lead to ward off the misconception the outsiders have about the Jaina faith or Jaina identity.
The falls convergence is to sit back - lulled by inaction of the institutions or individuals. It must be acknowledged that there exists a vaccum in addressing the question of Jaina identity in North America as seen in the foregone pages. Whatever the choice is, there is nothing quite like being on the ground communicating and defining the community within the circumbient society. The faith and its identity must be properly presented to stand and be counted among the religions of the world.
Arhat Vacana, April 2001
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