YJA Convention 1994 07 Chicago IL First

Author(s): Young Jains of America (YJA)
Publisher: Young Jains of America YJA USA

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present conditions of the mundane existence, is only tolerated because and so long as we do not get rid of it. Therefore, all worldly endeavor, being the child of the living soul's union with non-living matter, is to be tolerated only to be renounced ultimately. Until, for practical reasons, that stage of total renunciation and detachment arrives, the imperfect state, the worldly life as it is, has to be tolerated and controlled and regulated so as to keep it within the limits of the most minimum harm to Perfection, the essential nature of the Self. Of course, you may live your life, and live it with a zest, unfolding your personality to the fullest stature, bringing out the best in you, and putting in your utmost efforts for making life a success in every possible respect, for your own good and for the good of others. Everyone must strive to become a good citizen of the world, a humane civilized and cultured individual who values cooperation and co-existence, peace and happiness, and believes in universal brotherhood. For the common run of men and women, Jainism advocates a course of life which consists in a happy blending of the three living activities, Dharma, Artha and Kama, and which tends to make a person a good, noble, gentle, happy and successful citizen of the world.
Syadvada, manifesting itself in sympathetic understanding of other people's standpoint and perfect tolerance. Indeed, according to Jain precepts, intolerance is intolerable. Its history is conspicuous by the absence of bloodshed, intolerance and persecution at the hands of its votaries, even when very powerful and domineering. It is often, though erroneously, called atheist, simply because it does not recognize a creator, yet it has always been opposed to all forms of fanaticism, whether of race, religion or anything else, opposed slavery of all kinds, and has been the exponent of compassion, pity and love, which transcend the human barrier and embraces all the living creatures. Materialism and superstition are both equally inimical to its spirit. It is not a noquestion religion-nothing is taken for granted in this system. Being primarily a cultural, not a credal, religion, Jainism took its firm roots in a peaceful civilization, not in a power civilization, hence it provided maximum liberty and tolerance.
Those few who may be prepared to renounce the world and dedicate themselves to the pursuit of Moksha have to follow a very rigorous course of discipline, penance and austerity, because to obtain this Moksha, liberation from Karmic bondage, or deification, the aspirant has to destroy the connection, casual and effectual, between his self and the non-self, through gradual self-absorption. The result is that the bound becomes the liberated, the slave becomes the master, the Atma becomes the Parmatma, self comes to self, the Pure Entity, the very God.
It is a very practical religion which helps a person in every day affairs of life. Mere profession of Jainism is not enough, it has to be practiced and lived. As Vincent Smith, the great historian and orientalist, observed, "Jain ethics are meant for men of all position; for kings, warriors, traders, artisans, agriculturists, and indeed for men and women in every walk of life. Do your duty, and do it as humanely as you can. This in brief is the primary principle of Jainism." It is a practical path, simple, easy, healthy and straight, not winding, mazy, steep, narrow or arduous. Every step forward makes the next more pleasant and joyful. Every effort towards one's own moral elevation is not only beneficial to himself but to all those he comes in contact with. The aim of this system is the good and happiness of all, without any distinction.
This is what the Jain Path of Religion, or the Jain way of Life envisages and guarantees. It is built on the bed-rock of self-realization, the entire conduct is imbued with the spirit of Ahimsa, sanctity of all life, equity and equanimity, and the thinking processes dominated by Anekantist
It does not admit pessimism, but is full of pragmatic optimism. It is equally opposed to fatalism, and advocates self-reliance, development of one's will power and of faith in personal effort. With it means are equally as much important as the end, and there is no question of the 'end justifying the means'. As some one said, "Practice makes perfect, but if
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