JAINA Convention 1993 07 Pittusburgh

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 21

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19
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“The Practice of Ahimsa
in North America: Some Considerations and
Reflections"
Rev. David M. Brookman, Ph.D.
Houghton, Michigan
I do want to thank Surendra K. Sethi, M.D., President of the Jain Society of Pittsburgh, and Sulekh C. Jain, Ph.D., President of the Federation of Jain Associations in North America, for the invitation to prepare a statement for the convention souvenir. It is a privilege that I willingly accepted. And I am honored to be a guest during this 7th Biennial Jaina Convention for 1993.
Although Jainism is a venerable tradition, the general population of North America is, for the most part, unaware of its existence. Still less North Americans understand the meaning that the ahimsa ideal enfolds. In the milieu of a technologically advanced society, in which a certain level of violence is not only accepted but even anticipated, the challenges to Jains are considerable. Let us frankly acknowledge the difficulties in trying to carry on the practice of nonviolence in a context that seems indifferent at best, and at worst, openly hostile. But, with equal candor, let us acknowledge the opportunity Jains have to contribute to the transformation of life in North America by holding fast the principle of nonviolence as a touchstone that informs thought, word and deed.
The American humorist Mark Twain remarked: “Always do the right thing; this will gratify some and astonish the rest." His aphorism could be restated for the North American context: "Always follow the way of ahimsa; this will gratify a few and astonish just about everybody." Of course, this is easier said than done. When the cultural milieu in
which one lives provides little in the way of reinforcement for a nonviolent way of life, then personal commitment becomes paramount. By undertaking the practice of Pratikraman on a regular basis, empowerment is attained as karmas are shed from the soul. Western people might use quite different terms to express the same felt need. Some might speak of meditation or prayer as occasions to center the self in the midst of life's stresses and uncertainties. Others might speak of their intent to rebalance vital energies. In any case the practice of Pratikraman as well as time for reflection and confession (aloyana) are an integral aspect of self-care. This is especially important in a consumption oriented society that is largely devoid of meaningful ritual and that lacks, at least in any explicit sense, authentic spiritual modes of self-understanding.
These spiritual disciplines, then, are the keys to preserving Jainism in North America. But, beyond simple preservation, they are the foundation upon which ahimsa can be integrated into the social mainstream. I am not suggesting that North Americans can or necessarily should become Jains. But I am suggesting that Jain values in general and ahimsa in particular can rebuff some of the more destructive tendencies embedded in American culture. In a positive mode these values may actually contribute to the transformation of processes that give rise to violence in all of its multifarious forms.
One avenue through which this integration can occur is on the level of interpersonal relationships. When, for example, someone in the workplace asks a question about vegetarianisin, take this as an opportunity to educate Americans (or Canadians as the case may be) about the significance of this practice for you as a Jain. Inform them of its long history in your tradition and assume the liberty of telling them about some of the more practical benefits. You might, for instance, choose to communicate the
emotional serenity you experience in knowing that no mobile creatures have to be killed in order to keep you alive. You might also point out some of the potential health benefits that accrue to the vegetarian. Since many North Americans are now aware of the responsibility they must bear for practicing preventive care and wellness, this perspective will be of more than casual interest.
Now it is difficult enough for adults to sustain the intention to fulfill their vows. Just as adults require support from each other, so also children require patient and thoughtful nurture from parents and extended family as they interact with their North American peers. Anyone who has observed children is familiar with their tendency to focus upon differences at the expense of commonalities and similarities. For many North American children the idea of a vegetarian lifestyle will appear to defy common sense and will likely confound uncritically held assumptions. In their eyes choosing not to eat meat is nothing short of an aberration. Therefore, the need to counsel, guide and support children at home as they attempt to fulfill their vows is of inestimable importance for transmitting the essentials of Jaina to the next generation. Conflicted with the natural desire to be liked and to belong at school, some may be tempted to cast aside traditional disciplines in order to "fit in" by acceding to the expectations of their friends. Wise parents will anticipate the disruptive potential of these powerful social forces and will, with the full cooperation of their children, identify a strategy according to which the essentials of Pratikraman may be observed, and by which an active social life, appropriate to their developmental needs, may be sustained. Even in their most sanguine moments, few would deny that this presents a formidable challenge. But, with sensitivity for the young person's feelings and with a measure of humor, it is possible to achieve this balance. And if, in the process, their
"Ahimsa is the keynote of Jainism, a philosophy which
comes from pre-Aryan days."
-S. N. Gokhale 7TH BIENNIAL JAINA CONVENTION - JULY 1993 —