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Jain Digest - Winter 2007
YOUTH FORUM
Ininism: One Della. Many Rineri by Parth Savla (YJA) The fundamental philosophical foundation of Jainism is the appreciation of the comprehensive view of reality. The essence of the doctrine of multiplicity of viewpoints is that human knowledge cannot be painted in terms of religious colors. "The Jain principle of anekantvad, advocates that different points of views are mere additions to human knowledge. Through out history, Jainism has championed the belief that ultimate reality is complex and in order to comprehend its nature, we must examine it from various perspectives. While examining a specific aspect of reality to the exclusion of other viewpoints may serve a purpose under certain circumstances, it is only a partial vision. Over emphasis on one aspect often leads to dogmatic slavery, mutual misunderstandings, and conflicts of interests. While philosophically, Jainism's ideals are universal, in a world where philosophy and ideology often intertwined with power and politics, is it truly feasible to implement these ideals within the Jain community itself and in the global playing field. This has been a challenge facing the various factions of Jainism, specifically the differences observed by the Digambar and Shwetambar communities. Twins born of the same origin, while there are certain doctrinal differences, it is important to understand the evolution of these divisions from the cultural, sociological, geographical, and even political viewpoints. Ultimately, however, these culminate in the individual and the way human beings operate and coexist. The Jain theory of syadavada, relativism, makes an effort to respect other doctrines by warning us against allowing the use of "eva" or "only to proceed beyond its prescribed limits and penetrates the truth patiently and non-violently. It is a humble attitude of tolerance and justice and to pay respect for other's views. This view can be understood by Saptabhangi or the theory of seven-fold prediction, which is a method of cognition to comprehend the correct nature of reality through a sevenfold relative dialectic method. Through the integration of anekantvad and the understanding of syadavada on an individual level, several communities have realized the value of celebrating the diversity within Jainism rather than using those differences to divide. Rather than using these doctrinal differences to split the community, several leaders have been engaged in the process of returning to the essence of Jain principles. As we approach a time in human history where sectarian views are being shed for intra-faith and interfaith dialogue, pioneering leaders are finding it imperative to engage in an inquiry of how these ideals can unite rather than separate. As younger generations of Jains in the US, the UK, and India grapple with understanding their own identities, the conversations are switching from that of tradition to that of principles. While the challenges of peer pressure, career, and marriage, are cross generational, the context for current
Jain youth has shifted vastly from that of our parents. In current times where there is more freedom provided for individual expression, there is a greater need for leadership and older generations to foster dialogue and discussion vs. dictation. For example, whereas the impetus may have once been to stick to one's own sub-cultural group when it came to marriage, the inclination may now be towards being with a partner who shares a blend of cultural similarities and contrasts. in an cra, where Jain adolescents have more multi-cultural friends and where Jain young adults come across more multiethnic environments in the world of business, it is important now more than ever that Jain traditionalists to come together to celebrate their differences. There are several examples in recent history of Jain centers and derasars that have brought the Digambar and Shwetambar communities together to worship and collaborate under one roof. In the US, The Siddhachalam Jain Tirth, The Jain Center of Greater NY in Queens, the Jain Center of the Northern California, are among many who have led the charge. In addition, JAINA and its youth-run counterpart YJA (Young Jains of America) have created cross-cultural dialogue on a national level. in past conventions, retreats, and leadership conferences, YJA has frequently brought in innovative speakers that spark discussion about the integration of Jain principles in the changing needs of today. Similar endeavours have been attempted in the UK and in India, but with varying success. As younger generations emulate the examples of older generations, responsibility now lies on the leadership within the various Jain organizations and sects. When Michelangelo carved the David, one asked him how he had carved the David from such a singular piece of stone. "I carved away everything that wasn't David and David showed up," he said. A true leader doesn't have followers, but rather develops other leaders. The Jain masters have passed down powerful tools to enable us to discover ourselves. Through deep analysis and spiritual austerities, they have come to understand that we cannot truly understand ourselves without understanding each other. The judgment we pass on others is a reflection of something deeper we're resisting within ourselves. When being driven by fear and insecurity, it leaves no room for another. Anekantvad and syadavada are two powerful distinctions that enable us to realize that we are mirrors of each other and provide access to creating a world where mutual respect and contribution are fostered rather than the need for agreement. The world is yearning for leaders who understand these distinctions and use them to create rather than destroy. In the final analysis, the question is where will you stand and what examples will you set forth?
ucationhternationa
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