Jain Spirit 2001 12 No 09

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

Page 35

fortunate circumstance that my wife happened to be a Jain. Unlike the religion of my childhood, Jainism is not a religion of proselytisers nor does it seem likely to become so in the future. Whether this stems from the ethics embodied in its philosophy or from the sometime precarious historical position of its minority status in India, I can only speculate. Whichever the case may be, I find the resultant isolation amounts to a disservice to humanity. And if ever the world has been in need of these ideals it is now. Just a passing glance at the issues facing us today underscores the need for a philosophy of rationalism and nonviolence. For what are the animal rights and human rights movements if not applications of ahimsa? What is tolerance for different cultures, faiths and ethnicities but an avowal of anekantvada? And is not the antidote to rampant consumerism nothing other than sanyama? While many well-intentioned, tireless individuals are involved in these areas, Jainism can offer clarity of vision that is often lacking.
I believe there is a present need for the Jain community to see itself in a broader communal context and present its worldview to those for whom it has remained hidden. As stated above Jainism is not a proselytising religion nor do I advocate such an approach. My concern here is with the communication of the heart of Jain canon powerful concepts that can have a positive impact on the way we live. What I envision is to be open about one's beliefs and take a lead role when called upon. There is value in Jain theology that can be conveyed to others in practical ways. Ways that have nothing to do with swaying others over to Jainism. One has merely to take advantage of the opportunities as they arise.
I recall recently how when my nephew, aged five, asked me why some people hunt and kill animals. I used the occasion to explain in simple terms the concept of ahimsa and sanctity of
all life. I described to him how every creature desires life just as we do and that we haven't the right to take it away. These are ideas that make sense to me and they made sense to him too. I recall another instance when an acquaintance of mine was objecting to what she perceived as hypocrisy in those who become vegetarian but don't volunteer their time for social causes. I spoke to her about how becoming vegetarian is a personal choice based on an inward desire to lessen the harm we do to other living creatures and should be taken on its own terms, apart from other social causes. In neither instances did I feel the need to preach. I merely wanted to convey ideas that are embodied in Jainism. Though the ultimate impact of my words may never be known I am satisfied that I took the opportunity to share some of my heartfelt beliefs.
This role of communication must necessarily involve those who have been raised in traditional Jain households, for while Jainism is a religion it is also a historical tradition. There are incalculable benefits to be gained from the sharing of communal wisdom resulting from generations living according to Jain principles. As a community we shall undoubtedly continue to live quietly according to our beliefs but let us also show
"Jains can add their voices to
enrich the lives of others without a willingness to discuss these taking anything away.
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beliefs with others when the occasion fits. Jains can add their voices to enrich the lives of others without taking anything away. Given the state of world at present I would say there is a need to do so.
A Jain education teaches compassion and self-reliance
Open Doors
Brad Pouleson lives in Iowa City. He founded the first vegetarian restaurant in the city.
December 2001 February 2002 Jain Spirit 31