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JAINA CONVENTION 2011
interesting battle in the future with the increasing promiscuity of my environment, but I plan to never allow any temptations to overcome my sensibility. In fact, using the word 'plan' might be misplaced-the way that I justify my actions as of the status quo simply would never allow for any illicit activities that clouded my judgment. My nonpossessiveness will also grow in the future, because I will aim to sacrifice things that I want but do not need and would serve a more necessitated purpose to others. Charity is a big staple of Jainism and I therefore make many commitments to it. Through my Jain ideals of charity, I am more active in spontaneous volunteerism, not necessarily planned events that fit into my schedule. For instance, during the aftermath of Hurricane Ike, I figured that even though our roof had been blown off and my old room's ceiling came crashing down to the floor with insulator material everywhere with half of the second floor absolutely carpeted with soggy furniture, clothes, etc, there was no point in sitting around, doing nothing. Nothing would be accomplished in waiting for the insurance company to come inspect the house in a while, and so I decided to get out and do something. At the nearby Wheeler Field House, the community was handing out ice to anyone who drove by and so I volunteered myself for the job. While it was menial, small, and was only ice, I still knew that each person would be happier with the free aid that they received, which was enough justification for me to take my time out to do it. One final idea here is that of wanting recognition for good deeds. There was a point where once I started to be a truly charitable Jain, I thought that people around me should take better care of acknowledging my giving. However, more lessons in Jainism made another point glaringly clear-when one is giving, they are giving, not taking. Demanding and receiving praise for good deeds falls under the category of taking, so I want to make sure I am careful not to want anything back. I believe I have been moderately successful in that endeavor thus far, and wish to continue it.
Finally, in terms of what I do not understand and what I wish to, there is one main concept
"Live and Help Live" in this area: the twelve Bhavanas (Reflections). As I try to do now, I want to reflect upon my life and how I affect others, not at the end of my life, but throughout it. In this way, I will be able to be completely aware and really, attain as much 'Jnan' as is possible in my setting. This is not out of a greed for knowledge, but rather out of a determination to be fully aware of life. From Anitya (Transitoriness) all the way to Dharma (Religion), an understanding of the Bhavanas gives people the most complete answer that can be given to questions that life cannot otherwise answer. It bridges gaps in questions like, what happens after death and, what is the real purpose of our lives. Ekatva (Solitariness) is of special importance to me, because I wonder what the value to life is if this proves to be a true reflection. Is there a really a purpose to life if inevitably, there is no change in a soul from birth to death? What is the value to life if no matter how much good or bad one does in life, everyone will end up in the same place? Or is it that every life is a chance to rid a soul of Karmas? While this seems more along the lines of a Jain theory, I would like to understand this particular Bhavana to a greater depth, as to settle my questions of what we are living for.
In conclusion, Jainism has meant a lot to me in terms of changing my mindset and outlook on life. I do not get as heated as I used to, I am much more focused than I once was, and I now give a greater appreciation to welldeserved people and things in life. I have learned to become increasingly non-violent through reducing the anger, therefore attachment, which I exhibit while reacting to different stimuli. This detachment from attachment clears a path for me to not be possessive of materialistic things in my life. All of these perspectives give me a plethora of just that: perspectives. These three statements convey how I try to live out the three main tenets of Jainism: non-violence, non-possessiveness, and multiplicity of views. This is not all just coincidence-it actually makes sense because it creates for a better life and a better way to affect other people. It all comes full circle that the three tenets of Jainism are how the religion proves to be one
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