YJA Convention 2000 07 LA Fourth

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

Page 68

What began as a de-addiction and vegetarian movement 40 years ago, with the efforts of an Adivasi convert to Jainism, Jain Indradin Suri of Salpura village in Jetpur Pavi taluka, has now transformed into "a Jain missionary movement", says Purushottam K. Jain, manager of the Parmar Kshatriya Jain Dharma Pracharak Sabha of Bodeli
WHAT IT MEANS TO BE A JAIN
presented by Gabriel Figueroa
The Sabha is one of the two local organisations involved in conversion activities. The other is the Parmar Kshatriya Jain Seva Samaj at Pavagadh in the Panchmahals. The Vijay Vallabh Mission Trust of Ludhiana in Punjab is also active here. Its main functionary in the adivasi belt is Yashobhadra Vijayji Maharaj. Jain businessmen from all over the country, especially the Oswals of Ludhiana, regularly visit the area, according to neo-Jains.
True Jainism has no boundaries of color or race. Gabriel Figueroa was born into another faith and will talk about what it means to be a Jain because he is one. One should not judge a book by it's cover and one isn't necessarily a Jain because one's parents are. In this seminar participants will hear from a true Jain what being Jain is all about.
Reading:
From "The Path Unlike Any Other"
By Gabriel Figueroa
What is the attraction of Jainism for the tribals? It is the anti-addiction and non-violent teachings of the faith which have impressed the tribals, replies deputy mamlatdar of Chhotaudepur Parsinh Narsinh Rathwa, who has himself converted to Jainism. Rathwa says the tribals regard Jainism as "a reform movement".
Dharamsheel Rathwa, a neo-Jain of Kavra village, 25 kms away from Chhotaudepur, says that alcoholism and frequent infighting in the clans, combined with ignorance and ancient evil practices, had damaged the social fabric of Adivasi society. This has been checked to a great extent amongst neo-Jains and improved their quality of life, he said.
Jainism recognizes that we alone are responsible for our destiny. This is both frightening and liberating. It is frightening to those who have been conditioned to believe that by worshipping the proper god in the proper religion their ultimate goal will be achieved. These worshippers rely on an external agent rather than on their own soul. It is also frightening to those who engage in activities that violate the soul, because they realize that they will have to experience the consequences of their actions. It is liberating because we realize that we hold the key to the ultimate goal. We can do it, and we have instructions on how to do it. No one else can do it for us. Those who achieved the goal of liberation were humans too: We can transform ourselves to be like they are, step by step. No matter how many wrong actions we have committed in the past, we can begin the path to self-realization from today. It is up to us. Help is around us in the form of teachings and teachers, but only we can put forth the effort. Responsibility can be our jailer or our liberator - WE decide.
Thirty-two-year old Varsinh Mandubhai Rathwa of Sajwa village in Jetpur Pavi taluka, who embraced Jainisim three years ago, agreed with Dharamsheel. "There is more peace in life now," he said, adding there is no protest from fellow Adivasis against Jainism.
But some do have reservations, like primary school teacher Bachubhai Nanubhai Rathwa, who alleged that the Jain missionaries were using money power to convert poor Adivasis. "Whatever may be the reason for Adivasis' new-found love for Jainism, it will certainly lead to social tension when the converts begin to assert themselves politically," he said, citing the example of Kavra village, where some of the Adivasis had opposed the construction of a Jain temple two years ago.
Ahinsa is found to a certain extent in most religious traditions, but only in Jainism is it given paramount importance. The Tirthankaras recognized that all beings' souls are the same regardless of the body they inhabit. Underneath the karmic matter is a pure soul whether one is a grasshopper or a human being. Most of the time we confuse the body for the soul. But Jain philosophy teaches us that soul is primary and all souls are important. Simply because one soul inhabits the body of a chicken does not make that soul less important. It is better to strive to help other souls and not hurt them. Vegetarianism is a small buf effective step that helps us to minimize violence towards other beings. It is a great place to start, but Jain philosophy teaches us that if we are to realize our souls we need to go further. We need to purify our thoughts towards ourselves and others. We need to realize that when we harm another, we harm ourselves. There are many things we can do or refrain from doing that will truly help us and ultimately help others through example.
According to Ganjbhai Kanbhai Rathwa, the Jain priest in Kavra, as many as 50 families of his village embraced Jainisim two years ago, and an 18-year-old youth and two children of 12 and 10 years, respectively, were ordained into [monkood) recently. More than 100 families in Sankad, Asar and Kaidawat villages in Kawant taluka also embraced Jainism recently.
The visible symbols of the fledgling religion are also there. A big temple has come up in Salpura village near Bodeli and another temple and a 'upasray' on gram panchayat land in Kavra village at a cost of Rs. 20 lakh. Yet another temple is proposed to be built soon in Tejgadh, said a Jain businessman in Chhotaudepur. A colony, named Mahaveer Nagar, too, has come up in the interiors of the tribal belt along Bodeli-Kawant Road.
Copyright © 1999 Indian Express Newspapers (Bombay) Ltd.
Everything in Jainism ties into the idea that we are independent beings that are responsible for our own destiny through our thoughts and actions. So we can understand why it is important to be nonviolent. The Jain code of conduct is based on nonviolence totally, because this is the only way to begin on the path to liberation. For instance, why is it important to be truthful? Through lies, we hurt others with our words and then we hurt ourselves. Why should we not steal? Isn't stealing also a form of violence? What about wrong thinking? What if we think we are better than others? These are forms of violence in and of themselves, and they lead to greater forms of violence in our actions. Anekantavada helps us to act nonviolently towards others by seeing things from a different perspective. All religious paths give us rules, and most attribute them to a higher power. Generally that is as far as they go. The teachings of Jainism don't just give us empty rules to follow. We learn to see the consequences of our actions. Then we see that there are legitimate reasons for following the truths of Jainism. If we do so, the reward is the highest goal of Moksha.
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