YJA Convention 1996 07 San Francisco CA Second

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

Page 19

Second, there are the realities of the Jain religion, philosophy and way of life. Jainism is unique in a great many ways. It is not simply a puritanical rendering of the supposedly universal Indian themes of Karma, Dharma, meditation, doing good, being vegetarian, etc. It is primarily the conduct and consciousness of the individual, rather than simple faith or devotion, that distinguishes the Jain from the non-Jain. Jainism is as realistic and precise as any science or worldview has ever been. It facilitates a most ennobling goal of human life: the realization of one's inherent nature through self-refinement and freedom from delusion. From a historical perspective, distinct Jain cultures have been born of every society to which Jainism has spread, and all of them have cultivated a piercing intellectual genius and a philanthropic social consciousness. The philosophy and principles of Jainism have been forever taught in the languages of the common people - whomever and wherever they may be. Jainism is independent of all Indian traditions; one does not need to be or act "Indian" to be a Jain.
In light of such realities, North American Jains must begin to consider and address questions and views such as the following:
What will North American Jainism be like after our Indian parents die? Is it reasonable for us to try to practice Jainism by hanging on to every aspect of Gujarati, Hindu and Rajasthani culture?
When and how will we begin to coherently organize religious, educational and social infrastructures which serve our needs as English-speaking Jain lay-people?
We hinder our intellectual, social, and spiritual evolution when we perceive ourselves as Indians in American exile. Let us overcome and resolve the conflict of Indian-American allegiances that affect many of us. Our Jain religion is quite distinct and fully separable from any ethnicity. How we define ourselves at the beginning of our endeavors shall have the greatest impact on the results.
Could we see ourselves as Jains first, Americans second, and as descendants of Indian cultures third ? All three are important for dealing effectively with life in American society.
We cannot simply copy our Indian parents. Our aim should be to not only keep Jainism alive, but to work together unabashedly to revitalize the Jainism of India into a North American way of life which is intellectually robust and socially cohesive. Our circumstances dictate that we must start a religious movement of our own here in North America, and base it upon a sound understanding of Jain principles and philosophy.
Can we free ourselves the usual "ABCD" sloth by starting to think seriously in the long term: 25 years from now, 50 years from now, and 100 years from now? Can we together focus our efforts on well-defined long-term goals that will affect the generations that shall follow us?
14