Anil Kumar Jain
Limited availability of resources and their limited potential is everybody’s concern. But the Self within a human being has unlimited potential. That’s why the concept of self-management is of utmost importance. Self-management improves efficiency; it bestows peace, cheer and equanimity and equips us to handle the many complexities of life well.
Jainism advocates overcoming pesky vices like krodha or anger, mada or vanity, kama or sex and lobha or greed. Jainism recommends the practice of five principal virtues: Ahimsa or non-violence, satya or truth, achaurya or non-covetousness, Brahma-charya or celibacy and aparigraha or non-possession.
Ahimsa is the greatest value of all. Violence could be in thought, word or action. Ahimsa means love of humanity and this is possible only when all the barriers and prejudices are removed, by controlling those factors that choke us, degrade us and make us unhappy. Ahimsa harmonises one’s relations with others and sp-rings from self-understanding and self-knowledge.
Greed is one of the root causes of unhappiness. The principle of aparigraha which involves negation of material desire is a foolproof remedy to rooting out corruption from our system. Practice of penance and meditation as advocated in Jainism is the art of living in the present. We normally choose to recollect our past or predict the future, rather than think about the present, leading to tensions and stress. Through meditation, we can control our emotions. We strive for superiority in every area of life, but we seldom bother to delve deeper into why we are angry, greedy or fearful. Meditation can help a great deal in understanding more about this.
Syat Vaada, an important Jaina teaching is as relevant today as it was when first formulated. It says that everything in this world is relative; nothing is absolute. Syat Vaada clears our perception. Whenever we ope-rate on a relative plan, we are open to alternatives and this is conducive to creativity. The other relevant doctrine is Anekantavada. It talks about visualising things from different perspectives. It advocates discovering the truth after taking into account all aspects.
Anekant encourages tolerance and promotes inter-personal and communal harmony. It ensures peaceful co-existence and makes us sensitive to others’ pain. We learn that there are many ways to reach the truth — and each way is legitimate in its own right.
Coming to food, Jainism recommends vegetarianism. Modern medicine has established links between the kind of food we eat and certain ailments. Also, increasingly, a vegetarian diet is being recommended to remain healthy. Jainism discourages the eating of onions and garlic as they are regarded as inducing tamasic behaviour, as also all root vegetables. The practice of eating the last meal before sunset and the first meal after sunrise is in accordance with the rhythm of life itself.
Gender equality is intrinsic to Jainism. Men and women enjoy equal rights. Individual character development, and good conduct and behaviour are held to be very important in the evolution of one’s personality and enable the absorption of knowledge that is necessary to achieve self- realisation. Jainism regards the individual and his social responsibilities as the key to the progress of both the individual and society.
Management gurus today are advocating the concept of the “hot-air balloon approach” which is “rising above oneself” — and this is an integral part of Jain thought. Spiritual energy is needed for one to be successful in life. Without this, we will find our- selves lacking in originality and creativity.
Showing posts with label jain way. Show all posts
Showing posts with label jain way. Show all posts
Wednesday
Unseen force of life
What keeps life going may not always be grasped by machines and medicine
Acharya Mahaprajna
Preksha Dhyan qualifies to be regarded as a philosophy of life because it tries to understand the mind, not theoretically lone but practically too. Full comprehension is not possible on the basis of theoretical study alone. It is possible only through practice. Just like breath, mind is made the object of meditation. It is called Vichar Preksha. We concentrate on the mind and then start perceiving the incoming thoughts. We should neither stop the flow of thoughts, nor provoke it. All we do is fixing the attention on the brain and meditate on it. All thoughts, good as well as bad, are perceived.
Sharir Preksha requires perceiving the body and the vibrations therein. Under Preksha Dhyan one more practice, called Saptadhatu Preksha has been developed. It means perception of seven constituents of the body. We should first meditate on the chyle, then on blood, coursing of the blood, the bones, the marrow, the semen, the flesh and the fat. It is an effort at understanding the seven constituents of the body.Another practice consists in meditating on the vital energy. It is the strongest practice but also very difficult. Medical science uses the terms body, mind, and sense, but refrains from discussing the subject of the vital essence of life, Prana. It does use terms like vital energy and vital force, but there is no serious work done yet on the course of this vital energy. Of course acupressure and acupuncture therapies have given it a lot of attention. In Yoga, we are told about it in the form of Nadis (tubular organs for the passage of pran or energy carrying cosmic, vital, seminal and other energies, as well as sensation, intelligence and consciousness in the causal, subtle and physical bodies) like ida, pingala, sushumna etc. It has been said that there are seventy-two thousand Nadis in the body. If they would have had physical organs, physicians could have identified them, for today's medical scientists know more about the human body than anyone else in the past. But the pran system transcends body. There are thousands of routes through which pran, the cosmic energy, flows through the body.
Let us think of health. Today, there are innumerable instruments and big diagnostic machines the likes of which never existed before. They can reveal even the minute parts of the body. But when both machines and physicians fail to locate ailment in an individual, we advise the practice of pran, because it is a case of unbalanced pran. Treating this imbalance is beyond the competence of any machine or physician to perceive.
With balanced pran many problems become automatically solved. Once a Preksha Dhyan training camp was being held in Tulsi Adhyatma Needam, Jethabhai Jhaveri walked in. He had a collar around his neck. On being asked what the matter was, he said he was suffering from spondylitis. He resorted to the practice of Pran. Next morning he again practised it in the early morning sun, and the third day he discarded the collar.
There are many responses to the question: “When does God laugh?” One of them is, “God laughs when the patient is dying and the doctor says that he will not let him die.” Can any doctor give life to someone? If medicines could keep the people alive, the population of the world would have been many times more than it is today. Doctors would keep everyone alive. What keeps us alive is our Pranshakti or bio-energy. As long as bio-energy is there, cells will retain the power of regeneration. Once the regenerative power ends, our resistance or immunity decreases and gradually a stage is reached when neither the doctor nor any medicine is able to save life.
Pranshakti (bio-energy) is the basis of life. In Sanskrit life and Pran are synonyms. Acquiring this understanding is the main aim of Preksha Dhyan. Once Einstein invited a friend to dinner. The latter arrived at dinnertime but found that Einstein was totally absorbed in his research. In fact, he had forgotten all about the dinner. The guest sized up the situation, helped himself with the food and quietly returned home. When Einstein finished his experiment he found empty used plates on the dining table. He said to himself that possibly he forgot that he had already eaten his dinner and so went back to the laboratory.
How did such a great scientist behave so abnormally? When we are engaged in the subtle investigation of bio energy, our energy withdraws within itself and nothing external is remembered.
(As told to Lalit Garg)
Acharya Mahaprajna
Preksha Dhyan qualifies to be regarded as a philosophy of life because it tries to understand the mind, not theoretically lone but practically too. Full comprehension is not possible on the basis of theoretical study alone. It is possible only through practice. Just like breath, mind is made the object of meditation. It is called Vichar Preksha. We concentrate on the mind and then start perceiving the incoming thoughts. We should neither stop the flow of thoughts, nor provoke it. All we do is fixing the attention on the brain and meditate on it. All thoughts, good as well as bad, are perceived.
Sharir Preksha requires perceiving the body and the vibrations therein. Under Preksha Dhyan one more practice, called Saptadhatu Preksha has been developed. It means perception of seven constituents of the body. We should first meditate on the chyle, then on blood, coursing of the blood, the bones, the marrow, the semen, the flesh and the fat. It is an effort at understanding the seven constituents of the body.Another practice consists in meditating on the vital energy. It is the strongest practice but also very difficult. Medical science uses the terms body, mind, and sense, but refrains from discussing the subject of the vital essence of life, Prana. It does use terms like vital energy and vital force, but there is no serious work done yet on the course of this vital energy. Of course acupressure and acupuncture therapies have given it a lot of attention. In Yoga, we are told about it in the form of Nadis (tubular organs for the passage of pran or energy carrying cosmic, vital, seminal and other energies, as well as sensation, intelligence and consciousness in the causal, subtle and physical bodies) like ida, pingala, sushumna etc. It has been said that there are seventy-two thousand Nadis in the body. If they would have had physical organs, physicians could have identified them, for today's medical scientists know more about the human body than anyone else in the past. But the pran system transcends body. There are thousands of routes through which pran, the cosmic energy, flows through the body.
Let us think of health. Today, there are innumerable instruments and big diagnostic machines the likes of which never existed before. They can reveal even the minute parts of the body. But when both machines and physicians fail to locate ailment in an individual, we advise the practice of pran, because it is a case of unbalanced pran. Treating this imbalance is beyond the competence of any machine or physician to perceive.
With balanced pran many problems become automatically solved. Once a Preksha Dhyan training camp was being held in Tulsi Adhyatma Needam, Jethabhai Jhaveri walked in. He had a collar around his neck. On being asked what the matter was, he said he was suffering from spondylitis. He resorted to the practice of Pran. Next morning he again practised it in the early morning sun, and the third day he discarded the collar.
There are many responses to the question: “When does God laugh?” One of them is, “God laughs when the patient is dying and the doctor says that he will not let him die.” Can any doctor give life to someone? If medicines could keep the people alive, the population of the world would have been many times more than it is today. Doctors would keep everyone alive. What keeps us alive is our Pranshakti or bio-energy. As long as bio-energy is there, cells will retain the power of regeneration. Once the regenerative power ends, our resistance or immunity decreases and gradually a stage is reached when neither the doctor nor any medicine is able to save life.
Pranshakti (bio-energy) is the basis of life. In Sanskrit life and Pran are synonyms. Acquiring this understanding is the main aim of Preksha Dhyan. Once Einstein invited a friend to dinner. The latter arrived at dinnertime but found that Einstein was totally absorbed in his research. In fact, he had forgotten all about the dinner. The guest sized up the situation, helped himself with the food and quietly returned home. When Einstein finished his experiment he found empty used plates on the dining table. He said to himself that possibly he forgot that he had already eaten his dinner and so went back to the laboratory.
How did such a great scientist behave so abnormally? When we are engaged in the subtle investigation of bio energy, our energy withdraws within itself and nothing external is remembered.
(As told to Lalit Garg)
Monday
Freedom From Fear
And the freedom must be total
THOUGHT BY ACHARYA MAHAPRAJNA
One is greatly attached to life and is, therefore, afraid to die. But is one's removal from the scene, of much moment? Will one's death unpeople the world? Who cares! Of course, when a man is alive, his friends and relatives pretend to love him forever. But who remembers him after death?
Thinking born of fear is ever negative and destructive. A fearful man is incapable of right thinking; fear dulls his mind and heart; his thinking becomes blunted. It would be idle to expect a fear-ridden brain to function normally. Such a brain cannot think constructively. The first condition for sane thinking's is total freedom from fear. The mind must be absolutely fearless, and the brain, and indeed the whole environment, must be free from fear. Only in the right atmosphere will sane thinking become possible. A man oppressed by fear connot thinks straight.
Why are you afraid? Why is man ridden by fear? In fact fear is the outcome of wrong thinking. A man's individuality is determined by his thought. He has accepted certain ideas and beliefs and the whole environment is iterated by fear. A man who has understood even a little bit of spirituality, whose dry and anguished existence has been even slightly touched by the grace of religion, cannot but be fearless. He who is not fearless cannot be spiritual or religious; he cannot be sane. Fear is the root of all disease, of all conflict and of unspiritual. Can a fearful man experience truth? People talk of soul and of God endlessly, but they live in illusion. How can a man ridden by fear know anything of highly subtle and supra-sensual elements? The mind is never free of fear—fear of ill health, fear of old age, fear of death and of separation; fear of loss of things an persons—the mind is ever dominated by fear and the power of consciousness quite overthrown thereby, and one talks of soul and of God! Will the soul manifest itself in a state of fear? Never. Fear can only give rise to a goblin; it cannot lead us to soul or God. Fear is the creator of evil spirits; with many people, it takes the form of a ghost or demon. It is a kind of mental projection; in the very moment of fear, a ghost begins to take shape before our eyes; it is the projection, the image, the reaction of a fear-afflicted mind. Is such a mind capable of any subtle penetration?
Lord Mahavir pronounced a subtle truth. He never said that non-violence alone constituted religion, despite the common belief. On the basis of my own understanding I can say that Lord Mahavir emphasized much more the importance of fearlessness than of non-violence. The spirit of non-violence is implicit in fearlessness; without fearlessness this spirit cannot manifest itself in life. A coward can never be truly non-violent. The man who is too much attached to life, who is afraid of dying, cannot be non-violent. A friend said the other day that the Jains in India almost outnumbered the Sikhs and yet the Sikhs managed to get their way while nobody paid any heed to the Jains. I said, "I don't want to enter into a lengthy discussion, but one thing is clear. The Sikhs are not afraid of dying; the Jains are. It has been reported that in the time of British rule, the English were opposed to the construction of a Gurudwara in Delhi. They were the absolute masters. And yet when the Sikhs began to offer sacrifices, the British Government was quite unnerved, and was compelled to grant permission. Nothing is impossible where there is no fear of death; for all incompetence owes its existence to this fear.
One is greatly attached to life and is, therefore, afraid to die. But is one's removal from the scene, of much moment? Will one's death unpeople the world? Who cares! Of course, when a man is alive, his friends and relatives pretend to love him forever. But who remembers him after death? For a few days, there is a formal exhibition of grief; then all is forgotten. Once a year, on the occasion of the death anniversary, people do perfunctorily pay a tribute to the memory of the dead, "He was a good man", they say, "May his soul rest in peace!" That is all. As long as a man is infatuated with life, he cannot think straight. The first condition of constructive thinking is complete freedom from the fear of death.
(Presented by Lalit Garg)
Saturday
Quest for truth & human unity
Mahavira kept the door to his religion's domain open to people of all castes and creeds. He would never have imagined that his religion would get associated with any creed or caste and thus close its doors on some people -Acharya Mahaprajna
I once read somewhere that Jainism has the potential to be a world religion. In yet another context I read that Jainism was the world religion. I went deeper into these thoughts. I wondered if these thoughts had some truth in them. Does Jainism have the potential to become a world religion? Is it a world religion? I began to measure Jainism with the yardstick of a world religion. The religion, which has a large number of followers, can be a world religion. Jainism has not more than ten million followers. Then how can it be a world religion? The religion that has followers in all parts of the world can be called a world religion. The followers of Jainism are present only in a few countries. Then how can be it called a world religion?
The religion that has followers from all sections of society engaged in all types of occupations, can be called a world religion. The followers of Jainism are primarily traders (the vaisya caste) then how can be it called a world religion?
Measured by these yardsticks I came to the conclusion that in its present form, Jainism is not a world religion. I went a step backward and tried to discern if Jainism had the potential to become a world religion. I was little overwhelmed. It is not surprising that I was overwhelmed considering that the religion towards which I was attached and which to me embodied the best could not be instantly taken to the top. I walked into the unknown territories of past. I wandered lost. At one point my step faltered. Some unknown voice whispered into my ear.
"All men are one."
I recognized the voice. I knew it belonged to Bhadrabahu, a commentator. I asked, 'Is it true that all men are one?'
"It is not imagination, it is really the truth." "Then who divided man."
"Man did."
"Is this division God-made?"
"If it were God-made then why would this division be only in India. Is God bound within the geographical limits of the country?"
"What is the basis?"
"Vedic seers established the four varnas for social organization. The basis of this division is for organization of society."
"Has this organization not contributed to the progress of society in India?" "Why not? It is this organization that has kept the social tradition of employment and artistic heritage even in the absence of formal schooling systems."
"Then why did Mahavira denounce the system of castes?" "The idea that one is born into a particular caste fostered the feelings of high and low and untouchability thus destroying the principle of equality.
If under such a situation, equality among men had not been declared, it would have made the idea of non-violence meaningless."
Acharya Badrabahu was assuaging my curiosity to a certain extent. At that time my ears resounded with yet another voice.
"Man is a Brahmin by virtue of his action, is a Kshatriya by virtue of his action, is a Vaisya by his virtue of action and also a Sudra by virtue of his action."
I reflected on all this for two seconds. Then I asked Bhadrabahu,
"Is the fact that action decides caste not eloquent of the principle of equality among men?"
He said, "This is not the only truth. It is only useful for organizational interaction. Man is just man. If he is acquiring knowledge he becomes a Brahmin. The same man in the same lifetime may pick up arms for protection. Then he becomes a Kshatriya. If he trades, he becomes a Vaisya and when he is performing services he becomes a Sudra. This ever changing idea of caste does not construct barriers of high and low or of untouchability between men."
I thanked Acharya Badrabahu with humility and moved on. Crossing milestones of the past, I reached Indrabhuti Gautam. He was the eldest pupil of Mahavira and also the most significant commentator on the teachings and principles of Bhagawan Mahavira. Entering the subtle world I established contact with him and presented my problem.
"Lord! You were, by birth, a Brahmin who was well versed with Vedas. Then why did you accept tutelage under Mahavira?"
By saying that it is quite possible for a person ordained into Jainism not to find liberation and equally for a person ordained into any other religion to find liberation, Mahavira presented the irrelevance of rituals and the indivisible form of religion.
Religion is the purity of the inner soul. Therefore it is not bearing on caste, creed or ritualistic tradition. And yet the exterior form of religion presents itself in ritual and so caste gets associated with it. Mahavira kept the door to his religion's domain open to people of all castes and creeds. He would never have imagined that his religion would get associated with any creed or caste and thus close its doors on some people. And yet time wove such events that turned Mahavira's concept of oneness among men to differences among men. We can present Mahavira's principle of oneness among men to the whole world. But we cannot present the contemporary practices of Mahavira's religion as an example of human oneness to the world.
Non-possessiveness (aparigraha) is a significant principle of human oneness. This can be presented to the entire world as a lofty principle but the Jain society cannot be held as an example of this principle. Multifaceted reality (anekanta) is another significant principle of human oneness. This can be presented as a tool to find solutions to the problems of the world. But the contemporary world of Jains cannot be cited as the followers of relativity or equanimity. Observing this conflict between principle and conduct the question that arises is:
- Is this principle only followed at the intellectual and emotional level and not at the practical level?
- If it is not to be applied at the practical level then what is its use?
If it is practical why is the Jain community not following it?
Jain society has been so greatly influenced by the events of time that it could not remain the ground for Mahavira's valuable principles. Today, the need is for the kind of Jain community that would represent Mahavira's valuable principles and would qualify to be the heir to his religion. The followers of these principles can be located in any section of the world.
From this point of view it can be said that Jain dharma has the potential to be a world religion.
As told to Lalit Garg
From www.centralchronicle.com/
I once read somewhere that Jainism has the potential to be a world religion. In yet another context I read that Jainism was the world religion. I went deeper into these thoughts. I wondered if these thoughts had some truth in them. Does Jainism have the potential to become a world religion? Is it a world religion? I began to measure Jainism with the yardstick of a world religion. The religion, which has a large number of followers, can be a world religion. Jainism has not more than ten million followers. Then how can it be a world religion? The religion that has followers in all parts of the world can be called a world religion. The followers of Jainism are present only in a few countries. Then how can be it called a world religion?
The religion that has followers from all sections of society engaged in all types of occupations, can be called a world religion. The followers of Jainism are primarily traders (the vaisya caste) then how can be it called a world religion?
Measured by these yardsticks I came to the conclusion that in its present form, Jainism is not a world religion. I went a step backward and tried to discern if Jainism had the potential to become a world religion. I was little overwhelmed. It is not surprising that I was overwhelmed considering that the religion towards which I was attached and which to me embodied the best could not be instantly taken to the top. I walked into the unknown territories of past. I wandered lost. At one point my step faltered. Some unknown voice whispered into my ear.
"All men are one."
I recognized the voice. I knew it belonged to Bhadrabahu, a commentator. I asked, 'Is it true that all men are one?'
"It is not imagination, it is really the truth." "Then who divided man."
"Man did."
"Is this division God-made?"
"If it were God-made then why would this division be only in India. Is God bound within the geographical limits of the country?"
"What is the basis?"
"Vedic seers established the four varnas for social organization. The basis of this division is for organization of society."
"Has this organization not contributed to the progress of society in India?" "Why not? It is this organization that has kept the social tradition of employment and artistic heritage even in the absence of formal schooling systems."
"Then why did Mahavira denounce the system of castes?" "The idea that one is born into a particular caste fostered the feelings of high and low and untouchability thus destroying the principle of equality.
If under such a situation, equality among men had not been declared, it would have made the idea of non-violence meaningless."
Acharya Badrabahu was assuaging my curiosity to a certain extent. At that time my ears resounded with yet another voice.
"Man is a Brahmin by virtue of his action, is a Kshatriya by virtue of his action, is a Vaisya by his virtue of action and also a Sudra by virtue of his action."
I reflected on all this for two seconds. Then I asked Bhadrabahu,
"Is the fact that action decides caste not eloquent of the principle of equality among men?"
He said, "This is not the only truth. It is only useful for organizational interaction. Man is just man. If he is acquiring knowledge he becomes a Brahmin. The same man in the same lifetime may pick up arms for protection. Then he becomes a Kshatriya. If he trades, he becomes a Vaisya and when he is performing services he becomes a Sudra. This ever changing idea of caste does not construct barriers of high and low or of untouchability between men."
I thanked Acharya Badrabahu with humility and moved on. Crossing milestones of the past, I reached Indrabhuti Gautam. He was the eldest pupil of Mahavira and also the most significant commentator on the teachings and principles of Bhagawan Mahavira. Entering the subtle world I established contact with him and presented my problem.
"Lord! You were, by birth, a Brahmin who was well versed with Vedas. Then why did you accept tutelage under Mahavira?"
By saying that it is quite possible for a person ordained into Jainism not to find liberation and equally for a person ordained into any other religion to find liberation, Mahavira presented the irrelevance of rituals and the indivisible form of religion.
Religion is the purity of the inner soul. Therefore it is not bearing on caste, creed or ritualistic tradition. And yet the exterior form of religion presents itself in ritual and so caste gets associated with it. Mahavira kept the door to his religion's domain open to people of all castes and creeds. He would never have imagined that his religion would get associated with any creed or caste and thus close its doors on some people. And yet time wove such events that turned Mahavira's concept of oneness among men to differences among men. We can present Mahavira's principle of oneness among men to the whole world. But we cannot present the contemporary practices of Mahavira's religion as an example of human oneness to the world.
Non-possessiveness (aparigraha) is a significant principle of human oneness. This can be presented to the entire world as a lofty principle but the Jain society cannot be held as an example of this principle. Multifaceted reality (anekanta) is another significant principle of human oneness. This can be presented as a tool to find solutions to the problems of the world. But the contemporary world of Jains cannot be cited as the followers of relativity or equanimity. Observing this conflict between principle and conduct the question that arises is:
- Is this principle only followed at the intellectual and emotional level and not at the practical level?
- If it is not to be applied at the practical level then what is its use?
If it is practical why is the Jain community not following it?
Jain society has been so greatly influenced by the events of time that it could not remain the ground for Mahavira's valuable principles. Today, the need is for the kind of Jain community that would represent Mahavira's valuable principles and would qualify to be the heir to his religion. The followers of these principles can be located in any section of the world.
From this point of view it can be said that Jain dharma has the potential to be a world religion.
As told to Lalit Garg
From www.centralchronicle.com/
Friday
Gandhiji Learnt Ahimsa from Jainism
Atul Bafna
On the day when he returned to India in Samvat Year 1947 after completing education in England, Mahatama Gandhi was introduced to Shrimad Rajchandra by Dr. Pranjivandas Mehta. Gandhi writes in his Autobiography - "The Story of My Experiments with Truth" about his first acquaintacne with Shrimad.
"...Dr. Metha introduced me to several friends, one of them being his brother Shri Revashankar Jagjivan, with whom there grew up a lifelong friendship. But the introduction that I need particulary take note of was the one to the poet Raychand or Rajchandra, the son-in-law of an elder brother of Dr. Metha, and partner of the firm of jewellers conducted in the name of Revashankar Jagjivan. He was not above twenty-five then, but my first meeting with him convinced me that he was a man of great character and learning. He was also a Shatavadhani (one having the faculty of remembering or attending to a hundred things simultaneously), and Dr. Metha recommended me to see some of his memory feats. I exhausted my vocabulary of all the European tongues I knew, and asked the poet to repeat the words. He did so in the precise order in which I had given them. I envied his gift without, however, coming under its spell. The thing that did cast its spell over me I came to know afterwards. This was his wide knowledge of the scriptures, his spotless character, and his burning passion for self-realization. I saw later that this last was the only thing for which he lived. The following lines of Muktanand were always on his lips and engraved on the tablets of his heart:
'I shall think myself blessed only when I see Him in every one of my daily acts; Verily He is the thread, which supports Muktanand's life.'
Raychandbhai's commerical transactions covered hundreds of thousands. He was a connoisseur of pearls and diamonds. No knotty business problem was too difficult for him. But all these things were not the centre round which his life revolved . That centre was the passion to see God face to face. Amongst the things on his business table there were invariably to be found some religious book and his diary. The moment he finished his business he opened the religious book or the diary. Much of his published writings is a reproduction from his diary. The man who, immediately on finishing his talk about weighty business transcations, began to write about the hidden things of the spirit could evidently not be a businessman at all, but a real seeker after Truth. And I saw him thus obsorbed in godly pursuits in the midst of business, not once or twice, but very often. I never saw him lose his state of equipose. There was no business or other selfish tie that bound him to me, and yet I enjoyed the closest association with him. I was but a briefless barrister then, and yet whenever I saw him he would engage me in conversation of a seriously religious nature. Though I was then groping and could not be said to have any serious interest in religious discussion, still I found his talk of absorbing interest. I have since met many a religious leader or teacher. I have tried to meet the heads of various faiths, and I must say that no one else has ever made on me the impression that Raychandbhai did. His words went straight home to me. His intellect compelled as great a regard from me as his moral earnestnes, and deep down in me was the conviction that he would never willingly lead me astray and would always confide to me his innermost thoughts. In my moments of spritual crisis, therefore, he was my refuge..."
Gandhiji regarded Shrimadji as his friend, philosopher and guide. He acknowledges the debt he owes to Shrimadji in his recollections of his friendship with Shrimadji. From 1891 to 1901 A.D. for a period of ten years they were best friends.
Gandhiji says that most of his lessons for self-improvement and on truth and non-violence, he has learnt from Shri Raichandbhai. Raichandbhai is one of the three personalities that have much impressed his mind, the other two being the writings of Tolstoy and Ruskin's `Unto this last'.
To love the murderer is one of the maxims of non-violence and Gandhiji had well learnt it from Shrimadji, who was full of sympathy, forgiveness and piety for all living beings.
Gandhiji says: "I have drunk to my heart's content the nectar of religion that was offered to me by Shri Raichandbhai. Raichandbhai hated the spread of irreligion in the name of religion and he condemned lies, hypocrisy and such other vices which were getting a free hand in his time. He considered the whole world as his relative and his sympathy extended to all living beings of all ages.
Shrimadji was an embodiment of non-attachment and renunciation. He has written only that which he has experienced. He has never allowed his poetic imagination to get ahead of truth and experience. There is therefore no artificiality in his writings. They come from the heart and appeal to the very heart of the reader. He used to keep diary and a pen with him in all his daily routine and he immediately wrote down important thoughts that occurred to him. I never remember any occasion when Shri Raichandbhai got lost or infatuated in any worldly matter."
The beliefs of the Jains
Ashik Shah
Outline of Jain Beliefs
What is it which prompts a prince, used to the best things in life, to abandon his material and worldly pleasures, and to adopt a life of strict asceticism austerity?
Two and half millennia ago, Lord Mahavira (599-527 BCE) did precisely this, at the age of 30.
He spent years in silent contemplation, living a simple and austere life. At the age of 42 he attained Enlightenment or Omniscience, which the Jains called Kevalgnan, and for 30 years shared his message of universal spiritual upliftment until, at age 72, his soul left embodiment for good and he attained Moksha or Nirvana.
Lord Mahavira is a historical figure and he is mentioned in Buddhist texts, being a contemporary of the Buddha, but from an older, established tradition. He is a Jina, or victor, having overcome his inner enemies. A Jain is one who worships a Jina.
In addition to being a Jina, Lord Mahavira is a Tirthankar, a ford-maker. He has made a ford for us so we can cross over from this world of embodied existence (Sansar) to the state of Moksha, Liberation.
He is the last of 24 Tirthankars which Jains believe to have existed in this particular part of the time cycle. The 23rd Tirthankar, Lord Parshvanath, is also a historical figure. It is typically one or more of these 24 Tirthankars who Jains worship.
The Jain tradition is a unique, distinct and ancient part of the culture of South Asia. Often considered to be a sect of Hinduism, it is actually an independent religious tradition.
Like Buddhism, Jainism is considered a Shramanical tradition, as opposed to a Brahminical Hinduism.
While the Tirthankars are worshipped, they are considered to be mortal human beings, who attained Moksha and left behind a religious order and shared the eternal message of Jainism. We believe in them as exemplary beings, whose path we can follow to realise the same exalted states they achieved. In Jain philosophy, any living being, if it so wishes, can attain Moksha, or liberation, and become a Jina.
Each and every living being is, by nature, a soul. Each is eternal, unique and identical, apart from the circumstances of its embodiment. This state of embodiment has been driven since time immemorial by the Law of Karma. Just as gold is found in ore, so our soul is embodied, and the process of purification will lead to its shining liberation.
Despite our spiritual nature, we identify with the body we currently occupy and animate. Without a soul, a dead body is literally lifeless and will not function. The mind, the breath, the senses are all driven by the soul or Atma or Jiva. This soul is the seat of consciousness, which is its defining characteristic. The body is cast off from one life to another, in the same ways as we change clothes.
The misidentification of ourselves as bodies is a function of our delusion. This delusion generates a sense of “me and mine” toward the body, its relationships and its circumstances, with which we have a merely ephemeral, temporary association.
This generates feelings of like and dislike towards situations which are positive and negative for the body, and these are expressed as the quartet of passions, namely anger, ego, deceit, greed, which lead to various vibration activities in the soul, seens as thought, words and actions. This delusion, these passions, and these vibrations drive the process of Karma, in a seemingly vicious cycle. The Jain path is the path of breaking this cycle.
If we realise that we are souls by nature, and that all living beings possess a soul like ours, then this must have a dramatic outcome on both our vision and our ethical conduct. Jains believe in the cultivation of friendship and compassion towards all living beings. These virtues are to be practiced until they become a state of being, rather than conditional on any particular soul, just as a rose give fragrance, regardless of whether anyone is there.
Jain ethics are driven by the principle of Ahimsa, non-violence. This traditionally governs diet, business and professional practice, and general conduct. Jains are usually strict vegetarians: In addition, many do not even eat certain vegetables and fruits, as their cultivation, harvesting or consumption would entail more damage to living beings: in the West, there is increasing adoption of Veganism amongst younger members of the community. The scriptures and codes of conduct contain injunctions against certain professions involving harm, or the exploitation of other lives.
The religion and practice of Jainism, as with other South Asian traditions, is best expressed as Dharma. Dharma can be considered three ways: “Dharma is the nature of things;” it is that which protects us from conduct which is not beneficial to the Soul; and it is the path to Moksha.
Dharma thus brings us closer to the our own true nature, or soul. It generates conduct which will free us from Karma, and it is the path to Moksha or freedom from Karma.
“Right Belief, Right Knowledge, Right Conduct constitute the path to Moksha”
These three are seen as the three Jewels of Jain Dharma. Right belief, at one level, is the belief in our true nature as Soul, and not as body; a belief in the True God, True Dharma and True Guru; it can also be understood, at another level, as the very experience of the soul, of self-realisation. Right Knowledge refers to the insights that are conducive to faith, such as that body and soul are separate. Right Conduct ultimately also resides in the soul, in that our inclinations, thoughts, words and deeds are governed spiritually, and, ultimately, that we become still in the experience of soul.
The nature of the soul has already been described as eternal consciousness. It is our own sense of identity. Also intrinsic to it are the qualities of bliss and energy. In an embodied state, all of these are obscured by Karma, but in the state of Moksha, we experience them in infinity. The state of Moksha is thus freedom from Karma, but, more positively it is the experience of eternal, infinite consciousness, bliss and energy.
The soul is free from the duality of pleasure and pain, from like and dislike, and from the ups and downs of mundane life. Even before the state of Moksha, in self-realisation, one can experience this bliss and peace, even if momentarily, right here and now.
It is this potential to realise the joy and ecstasy of self-realisation, to cultivate a state of selflessness, and equanimity, and to live in harmony with all living beings, which inspires me on my journey.
Saturday
Tolerance an essential requirement
The essential requirement for working efficiency is tolerance. One who cannot tolerate his colleagues and subordinates cannot be an efficient person -Acharya Mahaprajna
The emotion should not be so uncontrollable that neither can anyone live with you and nor can you live with anyone. Neither can you work with others, nor can anyone else work with you. If emotions are uncontrolled, how can a person execute his work efficiently?
Establish such good relations that you can work with others, and others can work with you happily. If this happens, there will not be any problems. The kingdom of emotions is very vast. Let us focus on essential points.
The first point is development of the power of tolerance. How much can a man tolerate? A person who tolerates, is an efficient person in the real sense, and only he can take others along with him. Similarly, a person who is intolerant can neither work along with others nor can take others along with him. While deliberating on the importance of organization, Acharya Tulsi said, "People imagine the Acharya to be the supreme authority of the organization. It is true but if we view from another perspective, the Acharya has to tolerate far more than any one else. A proficient Acharya is one who possesses competence, love and equanimity. Only that Acharya is considered, an adept who has developed tolerance, has tender, affectionate and motherly feelings and is free from bias.'
The essential requirement for working efficiency is tolerance. One who cannot tolerate his colleagues and subordinates cannot be an efficient person. Tolerance is an essential requirement for us. In Preksha Meditation Camp, the contemplation to develop tolerance power is practiced. Through contemplation and autosuggestions, we can develop the power of tolerance.
Some people naturally have the power to tolerate, but others who do not have this can develop it through practice. It may not be possible to develop tolerance during a ten-day-camp, but with constant practice of contemplation for two to three months, there is a possibility that his tolerance will increase.
After six months of practice, his desire to develop tolerance will definitely be fulfilled. Bhagwan Mahaveer took initiation. How did such detachment and dispassion spring up in him? Six months prior to his initiation, Prince Vardhaman had been practicing the contemplation of transience. This trait therefore ripened. A person who regularly practices the contemplation of transience will find his infatuation towards the material world falling off and his interest towards asceticism developing. Qualities can be enhanced by practice. The soil of our internal world is very fertile.
If proper practice is done, the quality of tolerance grows eventually. A person who has learnt to tolerate is, in the true sense, proficient. A person should know when and what to speak. If the junior worker is in an aggressive mood, it is the duty of the senior to tolerate him. Instead, if he fights back, that simply worsens the situation. At that time, silence will lead him to success. If he is not tolerant, but reacts immediately, the situation will worsen. I have seen a family. The head of the family was short-tempered.
Even his servant was like him. Whenever we used to pass by, we could hear them fighting. One day, I told that owner, "You fight a lot. It is not good. Even we could hear it, at our place." He responded, "Maharaj! The truth is that both of us are aggressive." "Then why do you live together?" "I cannot live without him. Even he cannot work without me." "If you both are interdependent, then why don't you practice tolerance?" Without practice, there is no progress.
Transformation takes place only by practice, and not through mere talk. Without change, there cannot be any efficiency at work. To improve working efficiency, the power of tolerance has to be enhanced. Let us develop the power of tolerance. The second quality that should be developed is a conciliatory approach. To fit two shutters, we need a conciliatory approach. Once a carpenter was trying to fit a shutter in the room where I used to sit. He brought shutters of different sizes but nothing fitted.
After cutting and joining for many days, he finally succeeded in fitting the shutters. I realized that even to adjust two non-living things, so many alterations are required. Then just how difficult it must be to keep living beings together? Unless and until we make adjustments, reconciliation is not possible. If we know the art of reconciliation, we can live with two, or even a hundred people, without any problem.
One of the most important methods to balance our emotions is the establishment of a conciliatory approach. Another requirement of working efficiency is concentration. In the absence of concentration, one cannot be proficient. A scientist wrote about 900 papers in his lifetime. They were all considered to be very important but he did not complete any one of them. A comment was made that if he had completed even a single paper, he would have been considered one of the world's greatest scientists.
It was tragic that he could not complete even one paper and all were left incomplete. This problem persists among many people. Some say that they will run a certain business today, and they change it after ten days. Then, again, they change their business to a third kind, and so on - that is why they are unsuccessful. Without deep concentration and focus on one's destination, efficiency cannot be achieved.
Being centered on one thing leads us towards destination. The question arises - "How do we concentrate? And how do we increase our one-pointed ness?" In Preksha Meditation, the art of concentration is developed by the practice of the most effective technique of long breathing. This technique is very important for increasing concentration, but it should be followed methodically. After attending a camp we must measure how much our concentration has increased, how long we can stay on one thought.
As one attends camp after camp, with the persistent practice of long breathing, concentration should be measured. It should not be worthless practice, like that man who ground tons of wheat but could not find anything left for him - because he did not notice the dog eating the wheat from the other side. The man had the attitude, "I have ground as much wheat as I needed. What is the need for me to get up and check, every now and then, where the ground wheat is going?" There should be a constant process of inspection, getting a bird's eye-view and retrospection.
We must look back to see what the results are. Our attempt should have been fruitful. Mere attempts are worthless until the result comes in front of us. To what extent have our concentration and staying power on one thought increased? It should not be like what is happening in the political field, where during the time of election, politicians make empty promises, that when they come to power, they will eradicate poverty. We have been listening to this for more than 50 years, but poverty still exists.
The reason for this is lack of concentration. If we take one problem at a time and concentrate on it for few months, we are sure to reach a solution. Today we try to solve a problem, tomorrow we try another problem and then, yet another one. If we keep on in this manner, moving from one problem to another, we will never reach a solution.
-As told to Lalit Garg
The emotion should not be so uncontrollable that neither can anyone live with you and nor can you live with anyone. Neither can you work with others, nor can anyone else work with you. If emotions are uncontrolled, how can a person execute his work efficiently?
Establish such good relations that you can work with others, and others can work with you happily. If this happens, there will not be any problems. The kingdom of emotions is very vast. Let us focus on essential points.
The first point is development of the power of tolerance. How much can a man tolerate? A person who tolerates, is an efficient person in the real sense, and only he can take others along with him. Similarly, a person who is intolerant can neither work along with others nor can take others along with him. While deliberating on the importance of organization, Acharya Tulsi said, "People imagine the Acharya to be the supreme authority of the organization. It is true but if we view from another perspective, the Acharya has to tolerate far more than any one else. A proficient Acharya is one who possesses competence, love and equanimity. Only that Acharya is considered, an adept who has developed tolerance, has tender, affectionate and motherly feelings and is free from bias.'
The essential requirement for working efficiency is tolerance. One who cannot tolerate his colleagues and subordinates cannot be an efficient person. Tolerance is an essential requirement for us. In Preksha Meditation Camp, the contemplation to develop tolerance power is practiced. Through contemplation and autosuggestions, we can develop the power of tolerance.
Some people naturally have the power to tolerate, but others who do not have this can develop it through practice. It may not be possible to develop tolerance during a ten-day-camp, but with constant practice of contemplation for two to three months, there is a possibility that his tolerance will increase.
After six months of practice, his desire to develop tolerance will definitely be fulfilled. Bhagwan Mahaveer took initiation. How did such detachment and dispassion spring up in him? Six months prior to his initiation, Prince Vardhaman had been practicing the contemplation of transience. This trait therefore ripened. A person who regularly practices the contemplation of transience will find his infatuation towards the material world falling off and his interest towards asceticism developing. Qualities can be enhanced by practice. The soil of our internal world is very fertile.
If proper practice is done, the quality of tolerance grows eventually. A person who has learnt to tolerate is, in the true sense, proficient. A person should know when and what to speak. If the junior worker is in an aggressive mood, it is the duty of the senior to tolerate him. Instead, if he fights back, that simply worsens the situation. At that time, silence will lead him to success. If he is not tolerant, but reacts immediately, the situation will worsen. I have seen a family. The head of the family was short-tempered.
Even his servant was like him. Whenever we used to pass by, we could hear them fighting. One day, I told that owner, "You fight a lot. It is not good. Even we could hear it, at our place." He responded, "Maharaj! The truth is that both of us are aggressive." "Then why do you live together?" "I cannot live without him. Even he cannot work without me." "If you both are interdependent, then why don't you practice tolerance?" Without practice, there is no progress.
Transformation takes place only by practice, and not through mere talk. Without change, there cannot be any efficiency at work. To improve working efficiency, the power of tolerance has to be enhanced. Let us develop the power of tolerance. The second quality that should be developed is a conciliatory approach. To fit two shutters, we need a conciliatory approach. Once a carpenter was trying to fit a shutter in the room where I used to sit. He brought shutters of different sizes but nothing fitted.
After cutting and joining for many days, he finally succeeded in fitting the shutters. I realized that even to adjust two non-living things, so many alterations are required. Then just how difficult it must be to keep living beings together? Unless and until we make adjustments, reconciliation is not possible. If we know the art of reconciliation, we can live with two, or even a hundred people, without any problem.
One of the most important methods to balance our emotions is the establishment of a conciliatory approach. Another requirement of working efficiency is concentration. In the absence of concentration, one cannot be proficient. A scientist wrote about 900 papers in his lifetime. They were all considered to be very important but he did not complete any one of them. A comment was made that if he had completed even a single paper, he would have been considered one of the world's greatest scientists.
It was tragic that he could not complete even one paper and all were left incomplete. This problem persists among many people. Some say that they will run a certain business today, and they change it after ten days. Then, again, they change their business to a third kind, and so on - that is why they are unsuccessful. Without deep concentration and focus on one's destination, efficiency cannot be achieved.
Being centered on one thing leads us towards destination. The question arises - "How do we concentrate? And how do we increase our one-pointed ness?" In Preksha Meditation, the art of concentration is developed by the practice of the most effective technique of long breathing. This technique is very important for increasing concentration, but it should be followed methodically. After attending a camp we must measure how much our concentration has increased, how long we can stay on one thought.
As one attends camp after camp, with the persistent practice of long breathing, concentration should be measured. It should not be worthless practice, like that man who ground tons of wheat but could not find anything left for him - because he did not notice the dog eating the wheat from the other side. The man had the attitude, "I have ground as much wheat as I needed. What is the need for me to get up and check, every now and then, where the ground wheat is going?" There should be a constant process of inspection, getting a bird's eye-view and retrospection.
We must look back to see what the results are. Our attempt should have been fruitful. Mere attempts are worthless until the result comes in front of us. To what extent have our concentration and staying power on one thought increased? It should not be like what is happening in the political field, where during the time of election, politicians make empty promises, that when they come to power, they will eradicate poverty. We have been listening to this for more than 50 years, but poverty still exists.
The reason for this is lack of concentration. If we take one problem at a time and concentrate on it for few months, we are sure to reach a solution. Today we try to solve a problem, tomorrow we try another problem and then, yet another one. If we keep on in this manner, moving from one problem to another, we will never reach a solution.
-As told to Lalit Garg
The highest level of leadership
Devdutt Pattanaik
Jain mythology refers to Shalakapurushas or worthy beings who regularly appear on earth to inspire and direct man to live a noble and fruitful life. There are three types of Shalakapurushas. The first is the Vasudeva, a warrior who, advised by a wiser brother called Baladeva, overpowers a villain known as the Prativasudeva. The second type is the Chakravarti, a great king whose dominion extends to every corner of the world. Finally there is the Tirthankara, a sage of the highest order, whose wisdom bridges the material world with the spiritual world. While all three impact life on earth, they do so very differently.
The Vasudeva impacts the world through physical force. He fights and defeats demons and villains. Rama and Krishna are put in this category. The Chakravarti impacts the world impersonally through his laws. Chakra or wheel refers to the circular horizon, making him the lord of all that he surveys. Since he cannot be present in every corner of his empire, he ensures stability and order by instituting a code of conduct, rewarding those who follow it and punishing those who don’t . Bharata was a great Chakravarti after whom, say the Jains, India came to be known as Bhaarat, the land of Bharata.
The Tirthankara is the silent one. He wears no clothes has no possessions yet has the maximum impact. He transforms people from within so that, even in his absence, without the aid of any law, they become gentler and more compassionate. The Tirthankara is therefore the most revered of the Shalakapurushas , adored by all. The sacred concept of the Salakapurushas perhaps holds a valuable key to leaders who find that their span of influence diminishing as the size of their enterprise increases. Take the case of Sriram.
Twenty years ago, when Sriram started his business, he had a team of ten people. He spent hours with his team, working out with them the details of the strategy and the business plan. He oversaw every plan and reviewed every performance. He interacted with customers and was sensitive to every feedback. His commitment and vision reaped rich dividends.
Ten years later, his company has grown in size: seven cities and over 100 employees. He no longer has the time to interact with each and every employee as he once did. He needs ten managers, each with a team of ten people, to manage the show. He wonders how he can maintain the quality that his once small enterprise delivered . So he works out a set of guidelines and rules and benchmarks . Through a quality control cell, overseen by him, he ensures that compliance is rewarded and deviation challenged.
Jain mythology refers to Shalakapurushas or worthy beings who regularly appear on earth to inspire and direct man to live a noble and fruitful life. There are three types of Shalakapurushas. The first is the Vasudeva, a warrior who, advised by a wiser brother called Baladeva, overpowers a villain known as the Prativasudeva. The second type is the Chakravarti, a great king whose dominion extends to every corner of the world. Finally there is the Tirthankara, a sage of the highest order, whose wisdom bridges the material world with the spiritual world. While all three impact life on earth, they do so very differently.
The Vasudeva impacts the world through physical force. He fights and defeats demons and villains. Rama and Krishna are put in this category. The Chakravarti impacts the world impersonally through his laws. Chakra or wheel refers to the circular horizon, making him the lord of all that he surveys. Since he cannot be present in every corner of his empire, he ensures stability and order by instituting a code of conduct, rewarding those who follow it and punishing those who don’t . Bharata was a great Chakravarti after whom, say the Jains, India came to be known as Bhaarat, the land of Bharata.
The Tirthankara is the silent one. He wears no clothes has no possessions yet has the maximum impact. He transforms people from within so that, even in his absence, without the aid of any law, they become gentler and more compassionate. The Tirthankara is therefore the most revered of the Shalakapurushas , adored by all. The sacred concept of the Salakapurushas perhaps holds a valuable key to leaders who find that their span of influence diminishing as the size of their enterprise increases. Take the case of Sriram.
Twenty years ago, when Sriram started his business, he had a team of ten people. He spent hours with his team, working out with them the details of the strategy and the business plan. He oversaw every plan and reviewed every performance. He interacted with customers and was sensitive to every feedback. His commitment and vision reaped rich dividends.
Ten years later, his company has grown in size: seven cities and over 100 employees. He no longer has the time to interact with each and every employee as he once did. He needs ten managers, each with a team of ten people, to manage the show. He wonders how he can maintain the quality that his once small enterprise delivered . So he works out a set of guidelines and rules and benchmarks . Through a quality control cell, overseen by him, he ensures that compliance is rewarded and deviation challenged.
Now, twenty years later, Sriram’s company has spread to 37 cities, including six abroad. His organisation employs 6000 people. He barely gets time to meet even his ten directors. He has no time for his field staff and wonders if his customers are getting the level of service he promised to deliver two decades earlier. Market research shows that the customers are not as happy as they once were. He cannot intervene personally, so what must he do? Create more rules, more quality control cells, more manuals, more business processes, more measurements ? Must his organisation become an community of soldiers where no one is allowed to think — where everyone must do what the rule book says?
Sriram realises it is time to reach the third level, way beyond the hands-on Vasudeva-type of leadership, beyond even the impersonal rule-making Chakravarti-type of leadership. But how? The answer is the toughest and the softest aspect of leadership, one that many leaders avoid because it involves giving up control. Sriram has to let his team go. He has to empower everyone to function independently. Even in his absence, without any remote control, he must be able to get them to willingly do what he expects them to do. How does he do that? By investing time and energy to make his vision, their vision. This needs to be enthusiastically and energetically cascaded down the organisation.
Can this happen? It did, in a small government office in a small district headquarters. The visiting minister noticed that the toilets were exceptionally clean. “Is it because the supervisor keeps a close watch over them?” he asked. “No,” said the head clerk. “Is it because the incentives are good?” “No,” said the head clerk . “How then did it happen?” asked the curious minister. The head clerk replied, “Because they are internally motivated to keep the place clean.
Many months ago we began the practice of having tea together, everyone from the chief to the watchman, taking about everyday things, until we realised that this is not merely the office of the government, it is the place where each and everyone of us spends a quarter of our life. Suddenly cleanliness of a place where we spend a quarter of life became important. Since the day of the realisation, we all, not just the sweepers, work towards keeping every part of the office clean.” Who made this happen? Who organised the first office meeting over tea? The head clerk does not say. He does not remember . Does it matter? A Tirthankara functions far beyond the desire for personal glory.
Tuesday
Jains tread gentle path to peace
By RAY WADDLE
Religion Editor
When Pravin Mehta mows the lawn, it's an ethical dilemma.
He mows because it's the suburban custom in this country, but he also asks for forgiveness for hurting the grass and killing creeping crawling things in the ground.
Mehta is a Jain, a practitioner of Jainism, a world religion that sprung from ancient India. As a Jain, he is a disciple of nonviolence. He means to take it seriously. That means avoiding injury to any and all living creatures, if he can.
''Nonviolence goes much deeper than people might think,'' said Mehta, a mechanical engineer who lives in Clarksville. ''It means not only physical, but mental nonviolence. Killing starts with a thought, it starts with speech. So we try to practice nonviolence in thought and speech, too.''
Middle Tennessee's small grouping of Jains gathers for a big day today, the 2,600th birthday of Lord Mahavira (''the Great Hero''), the greatest of all Jain teachers, who found the way to divine knowledge and taught the path of purification.
The Jain Society of Middle Tennessee will met at Gateway Baptist Church in Clarksville today to hear lectures, share food and celebrate. Mehta, who was born in India and came to this country three decades ago, is president of the area Jain organization.
The Jains are a tiny presence in the Bible Belt, about 25 families in Middle Tennessee, mostly immigrants from India. The Jainism they brought with them has elements of Hinduism and Buddhism, but its stress on personal responsibility, nonviolence and other doctrines make it a faith in its own right, stretching back for millennia.
Its name comes from the 24 ''jinas,'' a succession of spiritual victors or great teachers of ancient India. Tradition says the first jina lived 8.4 million years ago. The most recent was Mahavira, born in the 6th century B.C., around the time of the Buddha.
At age 30, Mahavira renounced family to become a wandering ascetic in search of purity and truth. He became a jina after 12 years of severe fasting to cleanse his body and prolonged silence to improve his speech and meditation to clear his mind, according to the Oxford Concise Dictionary of World Religions. He traveled for the next 30 years, teaching the insights he learned until he died at age 73 and passed into ''moksa,'' the liberation of the soul from the burdens of karma and reincarnation.
Jains believe every soul is potentially divine and can escape the cycle of reincarnation and achieve moksa by a life of discipline and purification.
Those disciplines or vows include speaking the truth, sexual monogamy and detachment from material things.
Another discipline central of Jain religion is ''ahimsa,'' nonviolence toward people, animals, even plants. Some Jains build asylums for old or sick animals and care for them until they die a natural death. Vegetarianism is the norm. Some interpret that to mean consuming only those foods that can be harvested without killing the plant or animal. Nuts, milk and fruit are examples.
Jainism always has had a monastic tradition where individuals become monks to devote their lives to attaining moksa. One tradition of Jain monasticism wears white robes as a sign of the striving for purity. Another branch interprets the ascetic life to mean rejection of clothing altogether, even in public.
There are no enforced dictates on Jains, however, so the intensity of the spiritual search of a Jain layman is left up to the individual.
''To a Jain, karma is like barnacles on a boat that accumulate and stick to a person's soul,'' said Tom Russell, who teaches Jainism and other religions at Western Kentucky University.
''The disciplines are about scraping the barnacles off.''
Religion Editor
When Pravin Mehta mows the lawn, it's an ethical dilemma.
He mows because it's the suburban custom in this country, but he also asks for forgiveness for hurting the grass and killing creeping crawling things in the ground.
Mehta is a Jain, a practitioner of Jainism, a world religion that sprung from ancient India. As a Jain, he is a disciple of nonviolence. He means to take it seriously. That means avoiding injury to any and all living creatures, if he can.
''Nonviolence goes much deeper than people might think,'' said Mehta, a mechanical engineer who lives in Clarksville. ''It means not only physical, but mental nonviolence. Killing starts with a thought, it starts with speech. So we try to practice nonviolence in thought and speech, too.''
Middle Tennessee's small grouping of Jains gathers for a big day today, the 2,600th birthday of Lord Mahavira (''the Great Hero''), the greatest of all Jain teachers, who found the way to divine knowledge and taught the path of purification.
The Jain Society of Middle Tennessee will met at Gateway Baptist Church in Clarksville today to hear lectures, share food and celebrate. Mehta, who was born in India and came to this country three decades ago, is president of the area Jain organization.
The Jains are a tiny presence in the Bible Belt, about 25 families in Middle Tennessee, mostly immigrants from India. The Jainism they brought with them has elements of Hinduism and Buddhism, but its stress on personal responsibility, nonviolence and other doctrines make it a faith in its own right, stretching back for millennia.
Its name comes from the 24 ''jinas,'' a succession of spiritual victors or great teachers of ancient India. Tradition says the first jina lived 8.4 million years ago. The most recent was Mahavira, born in the 6th century B.C., around the time of the Buddha.
At age 30, Mahavira renounced family to become a wandering ascetic in search of purity and truth. He became a jina after 12 years of severe fasting to cleanse his body and prolonged silence to improve his speech and meditation to clear his mind, according to the Oxford Concise Dictionary of World Religions. He traveled for the next 30 years, teaching the insights he learned until he died at age 73 and passed into ''moksa,'' the liberation of the soul from the burdens of karma and reincarnation.
Jains believe every soul is potentially divine and can escape the cycle of reincarnation and achieve moksa by a life of discipline and purification.
Those disciplines or vows include speaking the truth, sexual monogamy and detachment from material things.
Another discipline central of Jain religion is ''ahimsa,'' nonviolence toward people, animals, even plants. Some Jains build asylums for old or sick animals and care for them until they die a natural death. Vegetarianism is the norm. Some interpret that to mean consuming only those foods that can be harvested without killing the plant or animal. Nuts, milk and fruit are examples.
Jainism always has had a monastic tradition where individuals become monks to devote their lives to attaining moksa. One tradition of Jain monasticism wears white robes as a sign of the striving for purity. Another branch interprets the ascetic life to mean rejection of clothing altogether, even in public.
There are no enforced dictates on Jains, however, so the intensity of the spiritual search of a Jain layman is left up to the individual.
''To a Jain, karma is like barnacles on a boat that accumulate and stick to a person's soul,'' said Tom Russell, who teaches Jainism and other religions at Western Kentucky University.
''The disciplines are about scraping the barnacles off.''
Monday
Jainism
Background and beliefs: Although precise origins are unknown, most believers come from the Gujarat and Rajasthan areas of India. Jains are followers of the Jinas or Tirthankaras (Spiritual Victors) - an ancient line of teachers said to possess infinite knowledge and to have attained perfect purity. Their teachings are embodied in the Shruta, Agamas and Siddhanta scriptures. The principal belief is ahimsa - the avoidance (where possible) of physical or mental harm to any living being, however tiny. Life and life-forms are said to have no beginning; instead, souls transmigrate to different life-forms according to their karma. By leading a holy life, followers can be freed from the cycle of attracting "karmic matter" and rebirth. The true path to this freedom is to become a mendicant (living from alms), supplanting the lay believer's vows of strict vegetarianism with those of celibacy and the relinquishment of all possessions.
Leaders: Jainism embodies five stages of spiritual development. Tirthankas occupy the highest level, followed by Siddhas (liberated souls) and spiritual leaders (teachers, nuns and monks). The fourth level includes those who instruct monks and nuns, and the fifth ordinary Jain monks. On a local level, each Jain community has an elected leader.
Places: The main UK temple is in Leicester. Both the main pilgrimage sites are in India: at Palitana in the west, and Smetsekhar monastery, near Calcutta, where 20 of the 24 monks have attained moksha, a state comparable to the Buddhist nirvana.
Community profile: The UK Jain community numbers about 25,000 people. Many Jains live in and around London and in Leicester, and there are communities in Coventry, Luton, Manchester, Northampton and Wellingborough.
Important dates: April 20: Mahavira Jayanti - celebrating the birthday of their last great teacher. September 11-20: Paryushana Parva - festival where Jains emulate the lifestyle of their leaders.
Leaders: Jainism embodies five stages of spiritual development. Tirthankas occupy the highest level, followed by Siddhas (liberated souls) and spiritual leaders (teachers, nuns and monks). The fourth level includes those who instruct monks and nuns, and the fifth ordinary Jain monks. On a local level, each Jain community has an elected leader.
Places: The main UK temple is in Leicester. Both the main pilgrimage sites are in India: at Palitana in the west, and Smetsekhar monastery, near Calcutta, where 20 of the 24 monks have attained moksha, a state comparable to the Buddhist nirvana.
Community profile: The UK Jain community numbers about 25,000 people. Many Jains live in and around London and in Leicester, and there are communities in Coventry, Luton, Manchester, Northampton and Wellingborough.
Important dates: April 20: Mahavira Jayanti - celebrating the birthday of their last great teacher. September 11-20: Paryushana Parva - festival where Jains emulate the lifestyle of their leaders.
Wednesday
Jains Tread Gentle Path to Peace
By RAY WADDLEReligion Editor
When Pravin Mehta mows the lawn, it's an ethical dilemma.
He mows because it's the suburban custom in this country, but he also asks for forgiveness for hurting the grass and killing creeping crawling things in the ground.
Mehta is a Jain, a practitioner of Jainism, a world religion that sprung from ancient India. As a Jain, he is a disciple of nonviolence. He means to take it seriously. That means avoiding injury to any and all living creatures, if he can.
''Nonviolence goes much deeper than people might think,'' said Mehta, a mechanical engineer who lives in Clarksville. ''It means not only physical, but mental nonviolence. Killing starts with a thought, it starts with speech. So we try to practice nonviolence in thought and speech, too.''
Middle Tennessee's small grouping of Jains gathers for a big day today, the 2,600th birthday of Lord Mahavira (''the Great Hero''), the greatest of all Jain teachers, who found the way to divine knowledge and taught the path of purification.
The Jain Society of Middle Tennessee will met at Gateway Baptist Church in Clarksville today to hear lectures, share food and celebrate. Mehta, who was born in India and came to this country three decades ago, is president of the area Jain organization.
The Jains are a tiny presence in the Bible Belt, about 25 families in Middle Tennessee, mostly immigrants from India. The Jainism they brought with them has elements of Hinduism and Buddhism, but its stress on personal responsibility, nonviolence and other doctrines make it a faith in its own right, stretching back for millennia.
Its name comes from the 24 ''jinas,'' a succession of spiritual victors or great teachers of ancient India. Tradition says the first jina lived 8.4 million years ago. The most recent was Mahavira, born in the 6th century B.C., around the time of the Buddha.
At age 30, Mahavira renounced family to become a wandering ascetic in search of purity and truth. He became a jina after 12 years of severe fasting to cleanse his body and prolonged silence to improve his speech and meditation to clear his mind, according to the Oxford Concise Dictionary of World Religions. He traveled for the next 30 years, teaching the insights he learned until he died at age 73 and passed into ''moksa,'' the liberation of the soul from the burdens of karma and reincarnation.
Jains believe every soul is potentially divine and can escape the cycle of reincarnation and achieve moksa by a life of discipline and purification.
Those disciplines or vows include speaking the truth, sexual monogamy and detachment from material things.
Another discipline central of Jain religion is ''ahimsa,'' nonviolence toward people, animals, even plants. Some Jains build asylums for old or sick animals and care for them until they die a natural death. Vegetarianism is the norm. Some interpret that to mean consuming only those foods that can be harvested without killing the plant or animal. Nuts, milk and fruit are examples.
Jainism always has had a monastic tradition where individuals become monks to devote their lives to attaining moksa. One tradition of Jain monasticism wears white robes as a sign of the striving for purity. Another branch interprets the ascetic life to mean rejection of clothing altogether, even in public.
There are no enforced dictates on Jains, however, so the intensity of the spiritual search of a Jain layman is left up to the individual.
''To a Jain, karma is like barnacles on a boat that accumulate and stick to a person's soul,'' said Tom Russell, who teaches Jainism and other religions at Western Kentucky University.
''The disciplines are about scraping the barnacles off.''
When Pravin Mehta mows the lawn, it's an ethical dilemma.
He mows because it's the suburban custom in this country, but he also asks for forgiveness for hurting the grass and killing creeping crawling things in the ground.
Mehta is a Jain, a practitioner of Jainism, a world religion that sprung from ancient India. As a Jain, he is a disciple of nonviolence. He means to take it seriously. That means avoiding injury to any and all living creatures, if he can.
''Nonviolence goes much deeper than people might think,'' said Mehta, a mechanical engineer who lives in Clarksville. ''It means not only physical, but mental nonviolence. Killing starts with a thought, it starts with speech. So we try to practice nonviolence in thought and speech, too.''
Middle Tennessee's small grouping of Jains gathers for a big day today, the 2,600th birthday of Lord Mahavira (''the Great Hero''), the greatest of all Jain teachers, who found the way to divine knowledge and taught the path of purification.
The Jain Society of Middle Tennessee will met at Gateway Baptist Church in Clarksville today to hear lectures, share food and celebrate. Mehta, who was born in India and came to this country three decades ago, is president of the area Jain organization.
The Jains are a tiny presence in the Bible Belt, about 25 families in Middle Tennessee, mostly immigrants from India. The Jainism they brought with them has elements of Hinduism and Buddhism, but its stress on personal responsibility, nonviolence and other doctrines make it a faith in its own right, stretching back for millennia.
Its name comes from the 24 ''jinas,'' a succession of spiritual victors or great teachers of ancient India. Tradition says the first jina lived 8.4 million years ago. The most recent was Mahavira, born in the 6th century B.C., around the time of the Buddha.
At age 30, Mahavira renounced family to become a wandering ascetic in search of purity and truth. He became a jina after 12 years of severe fasting to cleanse his body and prolonged silence to improve his speech and meditation to clear his mind, according to the Oxford Concise Dictionary of World Religions. He traveled for the next 30 years, teaching the insights he learned until he died at age 73 and passed into ''moksa,'' the liberation of the soul from the burdens of karma and reincarnation.
Jains believe every soul is potentially divine and can escape the cycle of reincarnation and achieve moksa by a life of discipline and purification.
Those disciplines or vows include speaking the truth, sexual monogamy and detachment from material things.
Another discipline central of Jain religion is ''ahimsa,'' nonviolence toward people, animals, even plants. Some Jains build asylums for old or sick animals and care for them until they die a natural death. Vegetarianism is the norm. Some interpret that to mean consuming only those foods that can be harvested without killing the plant or animal. Nuts, milk and fruit are examples.
Jainism always has had a monastic tradition where individuals become monks to devote their lives to attaining moksa. One tradition of Jain monasticism wears white robes as a sign of the striving for purity. Another branch interprets the ascetic life to mean rejection of clothing altogether, even in public.
There are no enforced dictates on Jains, however, so the intensity of the spiritual search of a Jain layman is left up to the individual.
''To a Jain, karma is like barnacles on a boat that accumulate and stick to a person's soul,'' said Tom Russell, who teaches Jainism and other religions at Western Kentucky University.
''The disciplines are about scraping the barnacles off.''
Subscribe to:
Posts (Atom)