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tries of origin. This has not been the case with Jainism. As a religion it could not be popular in the West and other countries for the following reasons:
their conjugal activities.
Because Jains believe that a soul takes birth as a result of its own actions (karma) and not as part of a divine plan of creation, they are under no doctrinal obligation to bear children and may choose to take temporary abstinence, particularly during times in which the risk of pregnancy is greatest. If abstinence proves too difficult to maintain, they may independently decide to use medically approved methods of birth control that interrupt the procreative process prior to fertilization. Because Jains believe that life begins at the moment of conception, those methods are considered not to kill and are therefore consistent with ahimsa, non-violence. Post-fertilization methods of birth control such as an abortion, however, do violate that principles and are therefore unacceptable.
Taken from The New Road, Oct.-Dec. 1990
Jainism and the Western World
By Satish Kumar Jain Secretary General World Jain Congress & Ahimsa International
History and culture on a worldwide scale have developed to the point where some of the teachings and practices of Jainism have become imperative if life, and especially human life, is to continue. (James E. Royster, Cleveland State University U.S.A.)
It is the feeling which even Westerners have increasingly started expressing about the sacred Jainism, particularly for its doctrines of Ahimsa, coexistence, Anekantvad and Syadvada.
Jainism is an ancient, indigenous, living religion of the country and has exerted an influence in India that far exceeds its relative size, it has not been read and understood on a wider scale in the western world.
Christianity, Buddhism, Islam, and Hinduism are the four principle religions of the world. With national and international support, these have flourished well inside and outside their coun
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1. Force was never used by any Jain rulers or persons in power to cause conversion to Jainism.
2. Jain saints and sadhvis did not travel to other countries as their strict code of conduct came in the way.
3. It has not been patronized by the rulers since the 13th Century and was reduced to the status of a minority community religion, and hence had no resources, political or financial, for propagation in the West.
4. It came to be considered as a religion of renunciation and restraints. Its strict code of conduct was not feasibly adaptable by the people of the West.
5. Emancipation of soul "Atma Kalyan" is the target in Jainism. Jain elite had no practical service mission for the suffering people of the world.
The study of Jainism in the West has thus far neither been intensive nor extensive for the following reasons:
1) Earlier, most of the scholars of Jainism were not proficient in English, whatever they wrote was in an Indian language. 2) Translation of Jain works in English or other languages was not attempted and therefore could not be available to foreign scholars interested in this study. 3) Lack of adequate knowledge of English also came in the way of Jains visiting foreign countries for the propagation of Jainism. They also could not get financial support from institutions, trusts or businesses to meet their travel expenses. There were no missions or trusts specifically created for sending preachers or scholars abroad. Thus there was a complete lack of exchange of knowledge between the scholars of India and the West.
4) Lack of funds to send Jain preachers and scholars to foreign coun
tries. 5) Indifferences of resourceful Jains of India to place Jain literature in libraries or research centers in the West for study.
6) Obscurity of the Jain thought and conduct has not only caused the indifference of the popular mind, but to a lesser extent, even the academic community in the West has evinced less interest in its study.
Whatever may have been the reasons for Jainism not having made a wide base of study in the West, some scholars interested in the study of eastern religion did study it as an important Sramanic religion. Some wrote commentaries or articles, some scholars wrote books.
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Oriental or Indological studies by western scholars commenced about the beginning of the last quarter of the 18th century. Dr. Herman Jacobi did important work in the study of Jainism and his English translation of the Sutras was published in 1884.
As time went on, many more foreign scholars became interested in Jain studies.
Dr. T.J. Salgia, former president of JAINA in the USA has compiled a book, "Jainism" published by him in October 1987. The book contains views of many American, European, and Indian scholars and leaders on Jainism and Ahimsa.
At the World Religions Conference held in Chicago, Ill., USA, in 1893 the young scholar Virchand Raghavji Gandhi was a delegate to represent the Jain religion. His well-studied exposition of doctrines on Jainism with a local focus impressed the audience of 10,000. He was invited to speak in most parts of Europe and his lectures were published by Herbert Warner in book form.
The inroads into publication and popularization of Jain doctrines are being well-traveled by the highly enthusiastic and motivates Jain settlers in the USA, Canada, Europe, Africa, Asia.
It is estimated that nearly 0.1 million Jains are now residing abroad of the estimated 2.7 million Indians who have adopted foreign citizenship. During the British regime, Jains mainly settled in the U.K. and other British
■ 6TH BIENNIAL JAINA CONVENTION JULY 1991 32
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