Jain Spirit 1999 10 No 02

Author(s): Jain Spirit UK
Publisher: UK Young Jains

Page 18

put many things in perspective. This is right knowledge, right faith and right character. These three jewels of the Jain tradition are fundamental to developing a perspective of life and are beautifully explained in the Sutra.
I am an internationalist and do not feel that any one religion has a monopoly of truth. This enables me to look at the world as a whole. The principle of Anekant enables me to see the different facets and unless those facets are recognised, seen and understood, we cannot know the whole truth. Jainism does not deny the wholeness of a truth, but it denies the wholeness of a partial truth. If one understands the teachings of the Jain tradition, one can become a better human being. There are different routes to becoming better human beings e.g. by following the Christian Tradition or the Vaishnavite Tradition or the Islamic Faith. I think that from a modern point of view, Ahimsa and Anekant are the two most important contributions which Jainism has made, and which have influenced me in my life, my approach, and my ability to communicate - to receive as well as to give.
My message to the Jain community is simple: Understand, imbibe, assimilate and then disseminate.
This multi-cultural vision is part of the heritage of India. It is now the beginning of a new world order, which cannot be achieved unless one has that humility of spirit. We are a very small community. In fact, very often I ask myself the question: Is there any Indian who considers himself not to be a Jain? I believe not. Is there any Indian who will say that he is not a Vaishnava or a Shaiva or even a Muslim? I don't think so. We have been shaped in the matrix of a
We cannot have inter-faith harmony co-mingling of unless we accept Anekant.
cultures and therefore willynilly, we have acquired ideas, we have acquired approaches and thought processes which cannot be demarcated by these labels which we put on our ideas. Anekant has provided a framework which has made it possible to have a dialogue. A hundred years ago at the World Parliament of Religions in Chicago, everyone used to say that we are in the possession of the ultimate truth. This is where Anekant had not
Understand the Jain tradition and as you understand it imbibe it. As you imbibe it assimilate it, and then you should be ready to disseminate it. If you are able to understand, imbibe, assimilate and disseminate, then you are performing a role that is peculiarly that of the present generation of young Jains. Jainism is now at a much larger global threshold and I believe that if we can follow these four pillars, we can
achieve a lot. Each Jain has to do his homework thoroughly. That is why I place a great emphasis on understanding. Understanding intellectually is not enough and therefore I say imbibe. Imbibe means to internalise, and when you assimilate it you practise it in your work and thought processes. Then you have the capacity to disseminate it. This also has to be understood and discovered by each person himself. I am not a preacher. Someone may say that I have done enough if I have understood it and imbibed it. These decisions are ultimately personal decisions. In being oneself, one has to be the best of oneself. Jainism enables you to be the best of yourself.
In being oneself, one has to be the best of oneself. Jainism enables you to be the best of yourself.
Experience the light within
entered into the multi-logue. We cannot have inter-faith harmony unless we accept Anekant. The ultimate tri aph of Jainism is the triumph or the logic of Anekant in the world today. This is having an impact on inter-faith dialogue. Jainism has that sense of universality about it, but this should not give us a sense of pride and arrogance but a sense of humility.
We must remember however, that we cannot be perfect Jains. To be a perfect Jain is to be a Jina. We are only pilgrims of the path. There is a joy in the pilgrimage itself. What you achieve is quite enough at the end of the day. When we go and worship an idol, we will not become the idol, but will have a chance to make an offering to the idol. We should constantly strive to achieve perfection. The concept of Arhat is a concept based on merit earned by effort and endeavour. Arhat means capacity, ability, competence. The evolution and development of capacity is what Jainism is all about. Arhat means personal development not for selfish goals. I have a slightly different translation of aparigraha. It is not non-acquisition, but in giving what you have acquired that non-acquisition is fulfilled. In this world, acquisition through ethical endeavour is appropriate, but it is the giving of our wealth that is true aparigraha. Jainism is a tradition of sharing and caring in the true sense of the word.
October
Dr. Singhvi has written and spoken on Jainism all over the world. During 1990-1997, he was the Indian High Commissioner to the UK. He presently resides in New Delhi with his wife Mrs. Kamala Singhvi, who is a poet.
December 1999 .
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