ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 60

contributions from North America in this side of our study as well as in the older now "classified" fields.
Much could be said about the importance for us all of Jain science, especially Health and Life Sciences, but at this juncture we browse and just refer the reader to K. V. Mardia: The Scientific Foundations of Jainism, Delhi: Motilal Banarsidass 1990.
[12] Migration of Jams To Britain And North America In The 1960s With a few notable exceptions we have so far told a story of books and scholars. In the 1960's because of certain social and economic factors in India, an opening up of Commonwealth immigration into Britain and the removal of iniquitous and unfair measures against Asia into the immigration legislation of the U.S.A. and Canada, a slow and steady migration of Jains to Britain and North America took place till today and there is a sizable Diaspora. The need to provide pastoral ministry for these folk and teaching especially for their children has been acute. Also the need to teach inquiring Canadians and Americans who are not of Indian descent has been gradually recognized.
This is entirely because of their own needs and request. It becomes obvious to anyone who knows conditions in the west and gains some knowledge of Jainism that the Jains have valuable things to say about questions very much on the minds of sensitive people. These include a facing up to bad deeds done in the past and some practical hints on how to begin to make reparation and the overcoming of the bad karmas produced. Here the treatment of the environment, the Native Americans, women, Blacks and Hispanic Americans (among other things) comes to mind. A way of life built on war, violence, neglect of the family and the inner life of the individual and society also ask questions where Jainism may help us towards answers. This is not to imply a proselytization Mission but recognition of the duties of being privileged to know something which appears to be hidden from others, a sharing of truth but without coercion, bribery or the use of force, something done and lived out, humbly and with love. Work towards these aims has been begun and carried forward by a number of organizations and people.
[13] Organized Jainism in North America (1960-1993) To help to meet the needs of the Jain community as well as of the larger general community in India, Britain and North America a number of organizations have come into being.
First Jain Center in New York
There has been a lot of organized Jain activities in North America since the 1960s. The first Jain center was established in 1966 in New York City by the late Professor Narendra Sethi, Professor Dulichand Jain, Dr. Mahendra Pandya and Dr. Surendra Singhvi. The membership consisted of about 20 families and it used to celebrate major Jain festivals at Columbia University. Today the center has more than 500 members and has its own temple. Since 1966 about 60 Jain organizations have been established in North America.
Jain Meditation International Center
Gurudev Chitrabhanu came to the U.S. in 1971 and established the Jain Meditation International Center in New York City in 1975. Gurudev lectures on Jainism and has published numerous books as well as prepared video-audio cassettes on Jainism. One of his disciples, Dr. Balbhada of Toronto, has become a pure vegetarian and also lectures on Jainism.
Jain Center of Boston
The center was established in 1973. It has published the third edition of the directory of Jains in North America in 1992. The center has been sponsoring an annual Jain essay competition for youths since 1980. The top three youths in three age groups are given prizes and their essays are published in the Jain Study Circular (discussed later).
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STUDY NOTES version 4.0