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"Extending Jain Heritage to the Next Generation"
be true? And what is the result of the dogmatism? Chaos and Conflict, discord and disillusion. You will all share my feelings when I say with the poet:
And much it grieves my heart to think: What man has made of man
Essence and Spirit of Jainism
By Gurudev Shri Chitrabhanuji (excerpted from a discourse on Jainism)
Why have we all met here today from the four corners of the earth? Not to argue dogmatically over differences, but to break the barriers of racism and sectarianism to learn something from one another, to see the same object from one another's point of view so that we can understand one another the better on solving our problems, especially among our youth. The goal for each of us is the same, though the approach may be different. Argument will not take us any nearer to the goal. I am here reminded of an incident which will bear out my point.
At an eye clinic where many patients were waiting for treatments, there were four who were blind. One of them inadvertently touched a window pane and importantly announced, "This is a window pane it is red, my son told me so."
Another cut him short with the assertion that it was "green" and cited with equal emphasis the authority of a brother. The other two "contradicted them, each with a different colour and a different authority, but with the same querulousness and the same conviction. The storm in the tea cup was quelled by another patient who explained to them that the panes were multi-colored, much to the amusement of everyone present.
A trivial quarrel, no doubt, and perhaps a trivial incident to be related here. But I ask you, have not men of different religions argued with the same triviality, the same intolerance and the same vehemence, over the centuries? Each has the conviction that what he was told by someone who could see clearly must be true. One cannot blame him for his absolute faith in his mentor, but surely there was room for others to
Jain Education International 2010_03
Jainism is not a sect or just one more conflicting ideology-it is a way of thinking and living.
The greatness of Jain philosophy lies in the fact that its teachings assure "the greatest happiness of the greatest number," not only of men, but of all living beings, under all circumstances.
Its philosophy is not essentially founded on any particular writing or external revelation, but on the unfoldment of spiritual consciousness, which is the birthright of every soul. Mere words cannot give full expression to the truths of Jainism which must be felt and realized within.
The word Jain is derived from the generic term "Jina." A person who conquers his lower nature, i.e. passion, hatred, and the like and achieves the state of supreme being is called a Jina. There have been several Jinas and there can be many more in the future. A Jina who is a guiding force to his followers, reviews principles of religion and regenerates the community, is called a "tirthankara."
Adinath, who dates back to the beginning of the world, was the first Tirthankara and founder of Jain religion according to Jain philosophy. Today in the twentieth century we live in the era of Bhagwan Mahavira, the 24th and last Tirthankara. Bhagwan Mahavira was born in 599 B.C. in modern Bihar, lived to the age of 72 and attained Moksha (salvation) in 526 B.C. He revived the Jain philosophy about 2500 years ago. Since that time, Bhagwan Mahavira has been the spiritual guide of the Jains.
Even now, about seven to eight million Jains in India practice the preachings of Bhagwan Mahavira and it id the duty of their mentors to guide them in practicing it is its spirit in this rapidly changing world. "What then, is the essence, the spirit of Jainism?"you may ask.
Jainism, viewed as a whole, rests on the four pillars, which are Ahimsa (non
violence), Anekantwad (theory of relativity), Aparigraha (non-acquisition), and Karma (deeds or action).
Nonviolence, Theory of Relativity, Non-acquisition, and deeds or action.
Birth control and Jainism
by Nathmalji Tatia and Prof. Jaini The notion that the population of a society can increase to a point at which it threatens the health and welfare of that society is, for the Jains, entirely modern. Indeed, Jain literature, some of which dates back to the fifteenth century B.C., teaches that birth as a human being is a rare and fortunate event in the cosmic theme. In addition, the Jain population has always been so small, relative to the surrounding nonJain community (about seven million in modern India) that Jains may well have been more concerned about too few people than too many.
However, self-restraint and nonharm in thought, speech, and action are the essence of the Jain religion and way of life. Viewed in this light, birth control through self-restraint can be seen as a religious command.
Birth control should be an ethical pursuit based on the attitude that all life is sacred. Thinking, ethical people accept as good the preservation and promotion of life and nurturing of each life so that it may develop. They recognize as evil the destruction and injury of life and the suppression of its development.
Jain society has always included a vital community of monks and nuns whose lives are seen as models of the spiritual life and who take permanent vows of celibacy. Celibacy is also encouraged for the lay person, not for purposes of population control but because it involves the kind of self-control and transcendence of passions that are conducive to spiritual progress. Recognizing that such self-control may be too difficult to maintain in the context of marriage, Jain lawgivers have taught that married couples should remain monogamous and should find contentment through moderation in
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