Scientists study fasting by Jains

Ahmedabad: Spirituality and science are coming together to show logical interlinking between science and religion. A team of scientists from Defene Institute of Physiology and Applied Sciences (DIPAS) has undertaken a scientific study of'voluntary and complete fasting on metabolic homeostasis' in association with Jain Doctor Association (JDA) and Sabarmati Jain Shvetambar Murtipujak Sangh, DRDO, Sristi, IIM-A and Gujarat Vidhyapith.

Some 50 Jain male and female volunteers have participated in the study, which was scheduled during 'Paryushan Parva' -- a religious week of Jainism during which Jains undertake fasting. Those actively involved in the study are Dr Sudhir Shah from JDA, Prof Anil Gupta from IIM-A, and Prof Purnima Mehta from Center for Jain Philosophy of Gujarat Vidhyapith.

A group of 50 volunteers (36 female and 14 male) in the age group of 5-68 years is being studied. They undertook fasting for one day, three days (known as Aththam), eight days (known as Aththai), 16 days and for 30 days (known as Maskshaman).

The study has been organised under the guidance of Jain sadhus Acharya Gunratna Maharaj Saheb and Acharya Rashmiratna Maharaj Saheb. Talking about the science behind fasting, Acharya Rashmiratna Maharaj Saheb said, "Every religion has talked about the importance of fasting. It works as a process to clean and purify the soul, which is related to karma. In Jainism, a one day fast lasts for 36 hours and one cannot take food or water after sunset."

The scientific research on the volunteers has been done with comprehensive benchmarks. Dr G Ilavazhagan, director of DIPAS, said: "We have been conducting medical test on volunteers who had taken three days, six days, eight days, sixteen days and thirty days fasts, every two to three days. We will continue doing so till they are back to the normal diet. The outcome of the study will take some time."

He said, "We are doing comprehensive testing of functioning of various organs of body like brain, heart, liver, lungs, and kidneys. The study includes physiology and biochemical parameters that include studying cerebral blood flow, neuro-psychological analysis, lung functioning, blood pressure, heart rate through ECG, EEG tests and test on liver and kidney."

"As this is the first-of-its-kind study, we want to reach a meaningful conclusion. The results of the study can be applicable to astronauts and defence forces who fast for a longer time in specific situations," said Ilavazhagan.

Mahatma Gandhi and Ahimsa

Sohoni Das

Ahimsa or non-violence is the weapon used by Mohandas Karamchand Gandhi to free India from the British Rule. Ahimsa is a Sanskrit term found in Devanagiri script meaning to do no harm, literally the avoidance of violence (himsa). Ahimsa originated from ancient India and is practiced in Hinduism, Buddhism and Jainism. According to the ancient mythology, Ahimsa is a binding code of conduct that bans on hunting, butchery, meat eating and use of animal products provided by violent means.

Gandhi used this principle against the British during the Indian Independence movement. He believed that the best way to resist tyranny is through civil disobedience, which is founded upon Ahimsa. Gandhi started Non-cooperation movement by protesting the British-imposed salt tax with the 400 km (kilometer) Dandi Salt March. Gandhi was able to identify the real motive of the East India Company i.e. trade, hence he decided to boycott all foreign goods and products. He then started the Quit India movement, which became the most forceful movement in the history of the Indian struggle for freedom, with mass arrests and violence on an unprecedented scale. He wanted his disciples to follow the principles of Ahimsa. He asked the Indians to be non-violent during the protests and avoid any violence that are initiated by the British.

The movement brought the entire nation together which left the East Indian Company paralyzed. The British retaliated by offering British Cabinet Mission in 1946, which aimed at grouping Muslim majority states. Gandhi was quite suspicious about the Mission and it was the root cause of partition. Between 1946 and 1948 over 5,000 people were killed in violence. Muhammad Ali Jinnah, the leader of the Muslim League, earned a wide-spread support from West Punjab, North West Frontier Province and East Bengal; hence he wanted a separate nation with the Muslim majority. Thus the partition was approved by the Congress leadership to stop the wide-scale Hindu-Muslim civil war.

At midnight on 15th August 1947 India became an independent nation and on 14th August 1947 Pakistan was declared a separate nation with the Muslim majority. Gandhi’s all efforts to keep India united went futile. But even to this day as the Indians prepare themselves to celebrate their independence day on 15th August, the Indians all over the world remembers Gandhi for his struggle and sacrifice to free India from slavery, poverty and end untouchability.

“An eye for an eye makes the whole world blind” quoted by Gandhi the follower of non-violence. His tactics and principles had influenced many leaders like Martin Luther King, James Lawson, and Nelson Mandela to name some. Even to this day the world needs a person like Gandhi to bring about a revolution, a movement to end terrorism, poverty, and to spread the wisdom of Ahimsa. He is known as Mahatma (Great Soul) and Bapu (the father of nation) by all Indians living world wide.

There is Probably No God

PRAKASH SHESH

The religion of reason
There is growing support for the ‘atheist bus campaign’ in the UK, US, Canada and parts of Europe

Just as the Church publicly exhorts the faithful to follow religion, various atheist groups came together as the British Humanist Association and decided to broadcast their viewpoint by purchasing advertising space on London’s buses. Non-believers were asked to coin interesting slogans and to contribute to campaign finances.

Richard Dawkins, the biologist, admirer of Charles Darwin and author of ‘The God Delusion’, announced he would match the money raised from the public. The scheme set a modest target of £5000 to be raised through public donations. But the actual collection was in excess of £150,000. It was a pointer to the campaign’s appeal and the chord it struck with many. Instead of 40 buses bearing the advertisement, it was eventually carried on 200 — much to the chagrin of the church.

The church complained to the advertising regulatory authority that the campaign was in bad taste and bound to hurt religious sentiment. The adjudicating authority rejected the complaint citing the primacy of “freedom of expression”. Some of the slogans used were:

• There is probably no God. Now stop worrying and enjoy yourself.
• You can be good without God.

There were variations too. Two dozen buses in Manhattan, New York, loudly proclaimed: “You don’t have to believe in God to be a moral or ethical person”. And in an acerbic twist to the Bible’s opening sentence, the slogan used on 25 buses in Chicago was, “In the beginning, Man created God.”

In a retaliatory campaign, the Christian party in London hit back with its own advertisement for God. It said, “There definitely is a God. So join the Christian party and enjoy your life”. The transport authorities were, of course, delighted that so much ad revenue was coming their way.

The campaign has spread to Canada and Europe and shows signs of travelling further afield. The atheist associations have happily declared that their main objective has been achieved. Should the church want them to authenticate their claims, the argument can easily be turned on its head by asking the church to prove its case.

The surprising element in all of this is that the 80% of the UK is a “believer”, according to surveys. The US is similarly devout and about 90% of Americans also believe in miracles. In fact, the US is probably the only country in the world that proclaims its faith in God on its currency with the printed affirmation 'In God we trust'.

Why then, would so many join the atheist campaign? Is religion losing its sheen? And what would happen if this campaign came to India? Would local municipalities risk their buses getting burnt for 'blasphemy'? Would political parties be glad of a ready-made opportunity to establish their role as guardians of culture? Would the government show the same maturity in handling the issue as it did in its response to the judgment on Section 377?

Surprisingly, despite its religiosity, India is home to many religions that deny the existence of God. Gautam Buddha clearly asked his followers not to accept even his preaching if it failed to pass the test of reason. Buddha’s argument was that if God is omnipresent, why is there so much evil all around? Buddhism also rejects the idea of a soul in a human body.

Jainism, which follows the teachings of Mahavira, propounds that the concept of God is falsehood (mithya). Mahavira believed that the universe had no beginning and so, there could not be a creator. Jainism asks human beings to exploit the huge amount of energy stored within each of us instead of searching for it elsewhere.

Hinduism — the religion of a large majority of Indians — officially accepts that atheists can continue to be Hindus. India has produced many towering personalities who did not believe in God. Pandit Jawaharlal Nehru, despite his traditional upbringing, was an avowed nonbeliever. The Indian atheist list would include: Babasaheb Ambedkar, Veer Savarkar, Ram Manohar Lohia, Manavendranath Roy, Ramasamy Naicker (his protégés MG Ramachandran and Tamil Nadu chief minister M Karunanidhi), Baba Amte and Khushwant Singh. Atheism not only rejects faith in life after death, spirits and God, but is also severely critical of religious principles that do not stand the test of scientific scrutiny.

Hindu mythology believes that Brihaspati is the presiding deity of atheists. His philosophy is known as the Charvaka (or Lokayata) school of thought, which rejects Vedic doctrine and ridicules ritual as self-serving procedures of no real benefit to anyone. An estimated 2% of India’s Hindus are atheist. Few of them are aware that their religion allows for atheism. Most of them believe that society regards the atheist as abnormal, immoral and irreligious and this is why many atheists are wary of publicly admitting to their beliefs.

Ironically, in a country where atheism is a legitimate part of religion, a bus campaign similar to the one in the West would probably run into massive trouble. There would probably be widespread protest. Hindu philosophy is very liberal and extremely tolerant towards every living being, including plants and animals, there is no official costume, fixed days for worship, insistence on ritual, no desire to proselytize and ‘grow’ the religion beyond its current geographical boundaries, no rigid methodology for religious procedure. Hinduism gives its followers complete and utter liberty to choose their deity. Hinduism is tolerant but can we say that of all its followers?

(The author is a management consultant)

Atman is Both a Bondage and a Source of Moksha

In an exclusive interview with Life Positive magazine, Acharya Mahaprajna, head of Jainism's leading Terapanth sect, discusses the philosophy of the Jain faith and his own vision for the future.

How would you explain the basic principles of Jainism?

Jainism has a sacred book known as Saman Sutra. This contains scriptures written by Lord Mahavira and has been put together by Acharya Tulsi (one of Jainism's leading spiritual leaders and guru of Acharya Mahaprajna). Jainism is basically atman (soul)-oriented. The main tenet is that the atman is both bondage and a source of moksha (liberation). The individual has to fulfill his karma to achieve moksha: man is responsible for his own happiness and sorrow. God is just a natural part of the universe. Jainism, however, is better known for its principle of non-violence. Acharya Tulsi incorporated another tenet—non-pollution, of the mind, body, spirit and the environment. But the basic philosophy is truthfulness. Jainism has compiled an aachar samhita (code of right conduct), which is codified in the form of anuvrat.

Why hasn't Jainism attained the same international stature as Buddhism? In northern parts of India, even in Karachi and Sind in Pakistan, Jainism is well known. But this faith does not have many followers abroad. The reason is simple. Jainism has tougher rules than Buddhism. Jain monks have to wear a white cloth on their mouths. We also do not touch most things, including money and electronic items. But Acharya Tulsi did try to liberalize the rules. What are you doing to spread the religion? To spread Jainism abroad, we have initiated a separate group of monks, called Saman, and nuns, called Samani. At the moment they are around 1,000 in number. According to traditional principles, Jain ascetics are supposed to travel only by foot and are not allowed to use modern technology. But this special group is allowed to travel by air and train. They are also allowed to use computers. As they travel in foreign countries, we have even kept more flexible diet rules for them. However, non-vegetarian food remains taboo. In India, we have begun featuring in religious programs on cable television. We are also planning a series of documentaries on all Jain acharyas, starting from Acharya Bhikshu. Representatives from the Jain community are handling all these projects. The monks do not come into the picture at all.

Are there more male monks than female in Jainism? That's not true. In Jainism, there have always been more nuns than monks. How do you relate to other religious traditions? We hold regular inter-faith talks. We also organize peace seminars where we invite representatives from various religions to discuss social and moral problems of the world. Is your vision any different from that of Acharya Tulsi? Essentially I am working on the same tracks as him. But, of course, as you move along, you discover more avenues of growth. What would you like to do for the people? My emphasis is on inculcating strong moral values in our society. But isn't the concept of right and wrong extremely subjective and time-space specific? There are some absolutes. Take cruelty. We know that hurting someone, be it a human or an animal, is wrong. What about corruption? Bribery is definitely wrong. But what else can a person do in today's society? This is actually a social problem. What role does religion play in politics? In ancient times, the two were interlinked. Today, money is the pivot around which society moves. People no longer give religion and faith the same priority. With few people opting for monkhood, will Jainism fade out? No. I don't think it will ever completely vanish. Sacrifice, restraint, and truth are eternal values. Maybe only a handful possess these qualities but they will never be non-existent. Courtesy: Life Positive Magzine

Witnessing the Spirit of Meditation

By Osho
Meditation is an adventure, the greatest adventure the human mind can undertake. Meditation is just being, not doing anything; no actions, no thoughts, and no emotions. You just are and it is a sheer delight. From where does this delight come when you are doing nothing? It comes from nowhere, or it comes from everywhere.

Whenever you can find time for just being, drop every thing you are doing. Including thinking, concentration, and contemplation. Even if for only a single moment you are not doing anything and you are just at your center, utterly relaxed ‑ that is meditation. And once you have learned how to do it, you can remain in that state as long as you want; finally you will be able to remain in that state for twenty four hours a day.

Once you have become aware of the way your being can remain undisturbed, then slowly you can start doing things, keeping alert that your being is not stirred. That is the second part of meditation. First learn how just to be, and then learn little actions such as, cleaning the floor or taking a shower, but keeping yourself centered. Then you can perform complicated actions while still staying centered.

Therefore, meditation is not against action. It is not an escape from life. It simply teaches a new way of life; you become the center of a cyclone.

Externally it may seem that you live a normal life, but in reality you will live more intensely; with more joy, clarity, vision, and creativity. Yet, you will be aloof, just as a watcher on the hills, simply seeing all that is happening around you.

You are not the doer of any activity, you are the watcher. That is the whole secret of meditation. Doing continues on its own accord. You can do everything, only one thing is not allowed, your awareness should never be lost. That awareness should remain absolutely unclouded and undisturbed.

The essential theme or spirit of meditation is to learn how to witness.

A crow is crowing and you are listening. There is a object and a subject. But you can not see a witness who is seeing both? The crow, the listener, and still there is someone who is watching both. It is such a simple phenomenon.

You see a tree. You are there, the tree is there, but you can not find one more thing? There is a witness in you which can see you seeing the tree.

Watching is meditation. What you watch is irrelevant. You can watch a tree, a river, the clouds, or you can watch children playing. It does not matter what you watch, the objects are not important.

Remember one thing: meditation means awareness. Whatever you do with awareness is meditation. Action is not important, but the awareness that you bring to your action is important. Walking can be a meditation if you walk alert. Sitting can be a
meditation if you sit alert. Listening to the birds can be a meditation if you listen with awareness. Just listening to the inner noise of your mind can be a meditation if you remain alert and watchful.

The quality of observation, the quality of being aware and alert, is the most important and that is what meditation is. One should be alert and watchful, then whatever you do will be meditation.
There are four basic steps:

1. Watch your physical actions (body)
2. Watch your thoughts (mind)
3. Watch your feelings and emotions (heart)
4. Watch the watcher ‑ Ultimate awareness

The first step in awareness is to be very watchful of your actions. Slowly and slowly one becomes alert about each gesture and movement. As you became aware, a miracle happens. Many things that you used to do before without awareness simply disappear, because you realize that they were useless. Your body becomes more relaxed and attuned. A deep peace along with subtle music prevails in your body.

Then begin becoming aware of your thoughts. They are more subtle than your actions and more dangerous as well. When you become aware of your thoughts, you will be surprised to learn what goes on inside your mind. You will see a mad mind inside of you. It affects whatever you are doing and not doing. The sum total of it is going to be your life and this mad mind has to be changed. The miracle of awareness is that you need not do anything except just become aware. The very phenomenon of watching it changes the mad mind. Slowly and slowly the mad mind disappears, and the thoughts start falling into a certain pattern; they become more of a cosmos. Now one observes a deeper peace.

When your actions and your thoughts are at peace you will see that they are attuned to each other. Now they are not running in different directions. For the first time there is a unity between them. This will help immensely to work on the third step, that is becoming aware of your feelings and emotions.

The third step is the most difficult one, but if you can watch your thoughts then it is just one more step. A little more intense awareness is needed when you start reflecting your emotions and feelings. Once you are aware of all three they will all unite into one phenomenon. When all three are functioning together perfectly, you can feel the music, and then the fourth happens. It happens on its own accord. It is a gift from the whole, a reward for those who have accomplished these three.

The fourth step is the ultimate awareness that makes one awakened. One becomes aware of one's awareness. That makes a Buddha, the awakened. Only in that awakening does one realizes what bliss is.

‑ the body knows pleasure
‑ the mind knows happiness
‑ the heart knows joy
‑ the watcher knows bliss

Bliss is the goal of being a seeker, and awareness is the path towards it.

The important thing is that you are watchful. Slowly, as the watcher becomes more and more stable, a transformation happens, at this time the things that you are watching disappear.

For the first time, the watcher itself becomes the watched, the observer itself becomes the observed.

YOU HAVE COME HOME.

The following qualities are essential in all different methods of meditation:

1. a relaxed state of mind, no fight within the mind, no control of the mind, and no concentration.

2. just watch with awareness whatever is going on, without any interference, just watch the mind silently, without any judgment or evaluation.

In summary, a relaxation, a non‑judgemental attitude, and watchfulness all together is meditation.

Slowly and slowly a great silence descends over you. All movements within you cease. You exist but there is no sense of "I am," just a pure space or emptiness remains.

A Story of Baal Shem and a Watchman on Meditation:

Hassidism is a mystical and a rebellious branch of Judaism. Its founder, Baal Shem, was a unique person. He used to go to the river every evening and would return in the middle of the night. At the river in the night, he felt absolutely calm and quiet. He used to simply sit there, doing nothing, just watching his own self, watching the watcher.

One night when he was coming back, he passed by a rich man's house. A watchman was standing by the door of the house. The watchman was puzzled because every night at exactly this time, Baal Shem would pass by.

The watchman said, "Forgive me for interrupting but I cannot contain my curiosity anymore. What is your business? Why do you go to the river? Many times I have followed you, and there is nothing there, you simply sit there for hours, and in the middle of the night you return."

Baal Shem said, "I know that you have followed me many times, because the night is so silent I can hear your footsteps. I know every day you are hiding behind the gate. But it is not only that you are curious about me, I am also curious about you. What is your business?"

"My business? I am a simple watchman."

Baal Shem said, "That is funny, that is my business too!"

The watchman said, "But I don't understand. If you are a watchman, you should be watching a house, a palace, animals, or children. What are you watching there, sitting in the sand?"

"There is little difference. You are watching for somebody outside who may try to enter the palace. I simply watch this watcher. This is my whole life's effort, I watch myself."

The watchman said, "This is a strange business. Who is going to pay you?"

"It is such a bliss, such a joy, such immense benediction, it pays itself profoundly. Just a single moment, and all the treasures in the world are nothing in comparison to it."

"This is strange. I have been watching my whole life, but I have never experienced a bliss. I have never come across such a beautiful experience. Tomorrow night I will go with you. Just teach me. I know how to watch, it seems that I only need to change the direction. You are watching in the opposite direction."

There is only one step, and that step is the change of direction. Either we can be focused outside or let our whole consciousness be centered inwards. Soon we will know that we are knowers and we have never lost our awareness. We have simply got our awareness entangled in our outside activities. Withdraw our awareness from everything else and just let it rest within ourself, then we have arrived home.

This article is summarized from Osho's literature on Meditation.

The Art of Self-management

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.

Lord Mahavir

Kumarpal Desai

When Mahavir was born, the world was literally a hell. A handful of people, wallowing in luxuries, had made life miserable for the common man who had lost all hopes, and had resigned himself to fate with no hope of salvation.

Religion had fallen on evil days. Kings waged wars to satisfy their ambitions and scriptures would say that those dying on the battle field would inherit the kingdom of heaven. Knowledge was a privilege for the few. Women were treated as slaves with no identity of their own. Caste distinctions were rampant and untouchability ruled the roost. It was in such terrible times that Mahavir was born 2500 years ago.

All philosophical discussions were in Sanskrit which were beyond the ken of the common people. Those who spoke the language of the ordinary people were considered inferior. The first thing Bhagvan Mahavir did was to break the dominance of Sanskrit. Ardhmagadhi was the language used by the masses and so he began to preach in that language. He expounded the mysteries of religion in easy-to-understand language.

Women in Mahavir's time were denied social and religious rights. Mahavir brought about reforms. He said that if a woman became a sadhvi she would be entitled to liberation. Mahavir paved the way for her to reach spiritual heights, which was closed to her for centuries as she was considered unchaste.

The caste system was very rigid and the society was riven with the evils of casteism. Bhagvan Mahavir succeeded in removing caste system and emphasised the importance of character and of birth. Character, according to him, was supreme and Shraman was one who never prides himself on caste, beauty, knowledge or penance. He, thus, brought about social revolution. Since Mahavir had overcome vices like ill-will, attachment, malice etc. he was called Jin and the followers of Jin are Jains.

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)

Jade Goody and the Sanctity of Death

By Shantanu Dutta

I have always been fascinated by the Jain practice of Santhara. In this practice, when some one from the Jain community believes that he or she has lived a full life and has fulfilled all their social and familial obligations, they can opt to voluntarily hasten the process of death by going on a fast which lasts till death. Unlike the fasts that Gandhiji popularized and others have also undertaken, this fast is not a protest fast; these men and women are not having any demands that they want met.

Although this practice has some times been understood as suicide; Santhara has none of the emotional turbulence that is typically associated with the term best translated as atma hatya - the taking of one’s life. Here death is welcomed through a peaceful, tranquil process providing peace of mind for everyone involved and is a ritual of great dignity.

The question of how private and how dignified should death be is an important one and the question has been raised before. Probably in recent times, it was first raised while reflecting on the media coverage of the death of Princess Diana in an accident. The editors of many of the leading British tabloids had agreed that they had helped create a mood in which the paparazzi, who were hounding Diana when her car crashed in a Paris underpass, were out of control. Phil Hall, who was editor of the News of the World, said it was a circle of culpability involving the readers who demanded more photographs, the photographers who chased her and the newspapers that published the pictures. "A big Diana story could add 150,000 sales. So we were all responsible," he said.

I guess that that began the commercialization of death and there has been no looking back ever since. But even so, death and the private life of individuals has been some thing that the Indian media has generally not intruded into. But the rules seem to be changing.

Times Now, the news channel has literally been giving a ball by ball commentary of Jade Goody on her death bed; which really looks macabre. Of course unlike the Diana episode, all this is happening with Jade’s full consent. As she herself says, I've lived in front of the restraint cameras. And maybe I'll die in front of them. And I know some people don't like what I'm doing but at this point I really don't care what other people think. Now, it's about what I want." And since what Jade really wants is to earn enough cash for her children even in her dying days, the picture is some what complicated.

But while the motives may some what blur the issue of the sanctity of death, it does not obliterate it. A death bed scene cannot really be telecast like a 20-20 cricket match of the IPL. There was a time when terminal illness was treated with a decorum that mirrored a society which was, for all its faults, essentially at peace with itself in respect to the eternal truths of life and death. But today, in a bizarre circus that is scarcely imaginable, tributes to Jade Goody are printed while she still lives, there was an interest in filming her as she breathed her last and apparently her reality show producer, Max Clifford is planning stories as he in true vulture fashion , waits for her death. Even the venerable BBC is readying itself to cover the event when it occurs. It has long been said of our time that we have lost the sanctity of life; now it would appear that we have lost the sanctity for death too.

Shantanu Dutta is a medical doctor by training and a development professional by vocation. His writings mostly deal with change, complexity and conversion and tries to look at a changing world through heaven's eyes.

Why You Should Be A Vegetarian?

According to the Finnish Vegan Society, the number of vegans and vegetarians in the country is growing steadily.

They say that every generation thinks that it invents sex, drugs, rock’n’roll, and vegetarianism. Not four words that you might normally see in the same sentence, but it is true that every now and again certain food trends seem to be on the rise or fall. These days, with the global credit crunch in full effect and more of us feeling the pinch, it turns out that fast-food outlets such as McDonalds and Subway are enjoying something of a renaissance with their cheap, cheerful and unhealthy products. Perhaps it’s time to bring vegetarianism back.

A steady trend for vegetarianism

Well, I say bring it back, but of course despite me feeling like there was a big craze for eating veggies in the early-90s, the truth of course is that vegetarianism is as old as mankind itself, and seems to be at least maintaining its popularity in this country. Senni Kela, a spokesperson for the Finnish Vegan Society (Vegaaniliitto), suggests that the number of Finnish vegans and vegetarians is increasing.

“According to several studies, the number of vegans and vegetarians is somewhere between 3 and 5 per cent of the population,” she said. “I believe that the number is constantly growing, especially now when people are realising that their meat and dairy-heavy diets contribute to climate change.”

The figure of 3 to 5 per cent would put Finland somewhere in the middle of the global vegetarian league tables. A 2008 study indicated that 3.2 per cent of Americans are vegetarian, and a 2006 report indicated that 6 per cent of Britons are the same. The country with the most vegetarians – in fact, more vegetarians and vegans than the rest of the world combined – is India, where 40 per cent of the population, or more than 400 million people, don’t eat meat. This is mainly to do with class and religious concerns: the Brahmin caste is expected not to eat meat, while Hinduism suggests vegetarianism and Jainism demands it.

Why no meat?

In Finland, of course, there are few cultural or religious reasons for becoming vegetarian or vegan, so why do most people choose this diet? “The main reasons for being vegan are ethical, ecological or health-related,” explained Kela. “Vegans do not want to support the unnecessary exploitation and killing of animals. The vegan diet is also ecological and healthy.”

The connection between diet and the environment has become increasingly well known over the past decade. The number of cows, for example, required to fulfil humanity’s beef and milk needs is immense, and those cows produce a lot of methane gas, which is often seen as one of the main contributors to global warming. “Also,” said Kela, “they say that a vegan saves a hundred lives a year. Plus the food is delicious.”

Although there’s nothing wrong with wanting to improve your diet, I’m always bemused by those people who say that they are vegetarian ‘but eat fish/chicken’. Surely, then, they aren’t veggie at all? “I guess everyone can say that fish isn’t a vegetable, therefore these people are not vegetarians,” said Kela, providing a semi-official rebuttal for me next time I meet one of these ‘fishtarians’.

It does seem sometimes that in today’s world of ever-increasing consumption, changing your lifestyle to exclude all animal products à la veganism would require too drastic a shift in habit to be truly realistic. Is a significant change in behaviour required? “No, I don’t think so. Being a vegan is quite easy nowadays. There’s a constantly growing market for vegan products, such as food, shoes etc. When you get used to the lifestyle, you don’t even have to think about it,” said Kela.

Ethical motivations

Surely there are some areas of farming, like dairy production, where it is such a part of our economic and dietary history that it is simply unreasonable to expect people not to drink milk, for example? Kela swiftly rejects that argument: “Dairy farming is one the worst forms of animal exploitation. Dairy cows have to give birth every year to produce milk and the calfs are separated from their mothers almost immediately. They are rarely allowed to nurse their young. It is unprofitable to keep cows alive once their milk production declines. They are usually killed at 5 years of age, though their normal life span exceeds 20 years. Dairy and meat production are actually closely linked to each other.”

So there are health benefits, environmental benefits and ethical reasons for choosing a vegan or vegetarian diet. But can you give up that crispy fried bacon? “There’s nothing I miss about eating meat,” said Kela. “Vegan food just tastes so much better.”

More information in English about vegetarian-friendly restaurants and cafes in Finland from:

www.vegaaniliitto.fi

Nick Barlow - HT
Lehtikuva - Ville Myllynen

Jainism, Tirthankaras and the Indian Way

Dr. Ravindra Kumar
In spite of vital role played by the Vedic-Hindu view of life in the making and developing of the Indian Way, the contribution of others towards its strengthening and welfare cannot be minimized. Also cent percent credit of strengthening the Indian Way from time-to-time cannot be given only to the Vedic-Hindu view of life. Any such attempt will be inappropriate; it will not justifiable. Moreover, such an attempt will penetrate the wide scope of the Indian Way itself. Along with this, it will be an act of indifference from the fundamental spirit of Ahimsa, which is an eternal, greatest and natural value, which calls upon self-realization, and which fills the Indian Way with features like unity and equality.

After Vedic-Hindu view of life the name of Jain philosophy can be mentioned foremostly in context of making the Indian Way firm. The Jain Tirthankaras from time-to-time contributed towards strengthening it. Doesn´t matter if the religious community, known as the Jain today, has no faith in Godlike Supreme Power or Jain philosophy does not make God the basis of human-unity and equality, but the approach through which Jain Tirthankaras, in spite of its limited number of followers, parallel to Vedic-Hindu view of life made Ahimsa the only basis of all human-activities that doubtlessly gave strength to India´s Way in which universal acceptance is nucleus. Doesn´t matter if Jain philosophy connected Ahimsa to tough self-restraint and self-control which would not be possible for commonmen to follow, but the role played by Tirthankaras and Saints of this religious-community in spreading and propagating this eternal, natural and greatest human value is an indivisible and permanent part of open chapters of the Indian Way.

The tradition of Jain philosophy and Tirthankaras is very old. I am particularly of the view that Jain Philosophy is Sanatana. Proofs of existence of Tirthankara Rishabhdev have been found in digging work of sites of the Indus Valley Civilization. Not only was this, as per the mention in the Jain treatises, Rishabhdev, the first Tirthankara, was the son of Nabhi and Marudevi, the king and queen of Ayodhya. In the Rig-Veda itself he has been mentioned as one of the Avataras-incarnations. In treatises of Hindus and Jains both it has also been mentioned that Rishabhdev was from the Ikshavaku family line. Particularly Jain treatises describe that Hindustan [India] was known as Bharatha due to Bharat, the eldest son of Rishabhdev and who was a great king. Undoubtedly, the Jain tradition is quite old. Like Hinduism history of Jainism is ancient. Thus, from ancient times, and particularly from the time of Tirthankara Rishabhdev, Jainism has contributed greatly towards strengthening and developing the Indian Way.

Contribution of the First Tirthankara
The contribution of the first Jain Tirthankara Rishabhdev in strengthening the Indian Way can be apparent on four aspects. And the first among them is that being a great and wise cultivator he trained Indians in systematic agricultural work. He called upon people to domesticate animals on larger scale along with agriculture; he inspired Indians for it. Both these practices could grant dimensions to Ahimsa and thus strengthened the Indian Way.

Bringing the society in the range of simplicity was Rishabhdev´s second major contribution. He made great efforts of bringing commonmen out of the domain of hard rules. He inspired people to lead life on the basis of simple and adaptable laws. In spite of connecting Ahimsa with self-retrain and self-control, he called upon people to make love and friendliness the basis of their social conducts, which confirmed his commitment towards simplicity and adaptable rules for commonmen. In this regards it has been mentioned in the Trilokakshara:

"Dhammo Vadiyamoolo Vanimmiyio Adybihamen"

Meaning thereby, "Rishabh, the first Tirthankara, laid the foundation of the simple dharma. That dharma was based upon love and friendliness."

The third and ever memorable contribution of Rishabhdev towards the Indian Way had been in his work and teachings of developing the art of cottage industries and that too according to demand of time and space. In this connection too he trained the people. It has been mentioned in the Vrihat Swayambhu Istrota:

"Prajapatriyah Prathamam Jajivishiyuh Shashasa Krishyadasiyu Karamasu Prajah"
His fourth contribution had been in his exemplary teachings of realistic honesty particularly for those who were involved in business for their livelihood.

All the above four contributions of Rishabhdev, in spite of being extraordinary in his on time, are worth giving a thought until today. Tirthankara Rishabhdev is ideal for those who think about the Indian Way, who are concerned of making this way firm and broad in prevailing conditions of India and the whole world. Doubtlessly, in this regard, Rishabhdev goes beyond the limits set by any particular religious-community.

Chain of Tirthankaras
After Rishabhdev, the first Tirthankara, his great tradition was spread and propagated among the masses by other twenty-one Tirthankaras in prevailing circumstances of their respective times. Among those eighteen Tirthankaras-Ajitnath, Sambhavnath, Abhinandannath, Sumatinath, Padamprabhu [or Padamprabh], Suparshvanath, Chandraprabhu [or Chandraprabh], Pushpadant, Shitalnath, Shreyansnath, Vasupujya, Vimalnath, Anantnath, Dharmanath, Shantinath, Kunthunath and Arhanath came from the Ikshavaku family line. They made the people realize the importance of Ahimsa and tried their level best to bring day-to-day activities of all general and particular within its domain. They were great initiator of Ahimsa in their respective eras.

Mallinath, the child of Queen Prabhavati and Ikshavaku Vanshiya King Kumbha of Ayodhya, who according to the Digambar sect of Jain-community was masculine in gender and according to the Shwetambar sect a feminine, rose to the stature of the Nineteenth Jain Tirthankara. Like earlier Tirthankaras Mallinath too accomplished the great task of spreading Ahimsa and conveyed the reality of this supreme value for the welfare of all.

Suvratnath and Naninath were twentieth and twenty-first Jain Tirthankaras and both of them also came from the Ikshavaku family line, while Neminath, the twenty-second Tirthankara, came from the Hari Vansha. They successfully went forward in giving dimensions one after the other to Jain philosophy in their respective eras. They became source of inspiration for many to come to the fold of Jainism and make Ahimsa the basis of their chores.

Tirthankara Parshvanath
Parshvanath [872-772 B. C.], the son of King Ashvasen and Queen Vama of Varanasi, who rose to the stature of the Twenty-Third Jain Tirthankara, became most popular in the chain of Tirthankaras after Rishabhdev. He was the predecessor of Vardhamana Mahavira, the last and the Twenty-Forth Tirthankara. The most valuable contribution of Parshvanath to the Indian philosophy and spiritualism was the foundation of the Chaturyama, a fourfold Shramanika system by him. And the solidarity which Parshvanath gave through this contribution to the Indian Way was not the less than any of the Vedic Rishis.

When during the Upanishadic era under the Vedic system Ahimsa was being purified as the supreme human value, and altogether it was being mentioned particularly in the Shandiloyopnishad and Chandogyopnishad, at that very time Parshvanath, with the purpose of making it foremost in theory and practice both, and to accord it the supreme place in prevailing circumstances, made it first in the Chaturyama. Through this he ratified India´s commitment to human equality and unity. Thus, he himself proved to be the best representative of the Indian Way of his time.

Chaturyama is made of those four principles on the basis of which Parshvanath established the Shramanika System. Ahimsa, Satya, Asteya and Aparigraha are included in it. Doubtlessly, by following this system, particularly its principles of true conduct, non-stealing and Aparigraha, the level of ethics and morality increases to a large extent. Both-ethics and morality-are necessary for the development of Ahimsa. They are the means of realizing it. Therefore, through his Chaturyama system, which is made of Satya, Asteya and Aparigraha along with Ahimsa, Tirthankara Parshvanath gave an extension to the Indian Way; he made it concrete.

Vardhamana Mahavira
Vardhamana Mahavira, who rose to the stature of the Twenty-Fourth Jain Tirthankara, was the son of Kashyapgotriya King Siddhartha and Queen Trishla of Kundagram near Vaishali in present Bihar. It was Mahavira who not only had brought forward the Jain tradition established by Rishabhdev but gave to it the best, unprecedented, unique and historical dimension in theory and practice, which could be known and understood by his own lifelong practices. In his own life Mahavira was on the peak of Ahimsa. I am of the view that he was unique in fostering Ahimsa. Until today he holds unique position in this regard. I am not acquainted of any such other who experienced and practiced Ahimsa to the extent as Mahavira did. Also I am not sure whether someone else will become equal to him in this context. Indians can take pride of having such a unique and matchless initiator of Ahimsa like Mahavira who born on their motherland.
Mahavira added Brahmacharya [Celibacy] to the Chaturyama system established by the Twenty-Third Tirthankara Parshvanath. Thus, he based it on five principles-Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha. The purpose behind adding this new principle in the Chaturyama system was to make human conduct morally sound. In fact, celibacy is one of the best means of self-control and self-restrain. It contributes towards maintaining mental and physical balance. Furthermore, it plays vital role in developing constructive approach in man. Therefore, it promotes activities related to Ahimsa.

Being a great guide, elucidator and defender, Mahavira took the Indian Way to heights. The Ratna-traya system established by him is one of the living examples of it. Through the Ratna-traya System-Samyak Darshan, Samyak Jnana and Samyak Charitra-he inspired the people to go forward to attain the highest stage of humanity.

Being a great initiator of Ahimsa and elucidator of the Indian Way, Mahavira tried to make all, general or particular, realize that unity in diversity was a reality. He declared Ahimsa to be the soul force, and through its constant development he emphasized upon realizing harmony, which prevailed not only among human beings, but also between a dangerous and a weak or feeble animal. He talked of drinking water by a lion and a buffalo on the same landing-place.

In the scope of Mahavira´s harmony and human-unity all general and particular, woman and man, rich and poor were, and are, equal. All were, and are, eligible of equal progress. All can attain the highest-Moksha. In the entire history of Jain tradition, Mahavira set record of inspiring lacs of men and women to follow Jainism by making Ahimsa nucleus in their day-to-day practices. He wished all to break their bonds and to reach the level of a Tirthankara. In this regard he surpassed all his predecessors.

To understand the reality of the [exiting or materialistic] world, Mahavira proposed a great philosophy of Anekantvad [non-absolutism]. He also presented another philosophy of Syadvad, which was based upon seven possibilities, before the world. These philosophies gave strength to the Indian philosophy on the one hand and on the other they fostered India´s way of life. Moreover, by repeating the principle of possibility of harmony among all creatures he made the aspect of universal acceptance of the Indian Way strong in theory, and by his own pure and true activities in practice.

Enlightenment Can Make You Beautiful

Vivek Jain

While beauty might well lie in the eye of the beholder, there are certain aspects which do mandate conventional assessment by those engaged in the business of judging who is beautiful. There was a time when beauty was actually graded in terms of millihelens — 1,000 millihelens making one helen, measuring beauty in units of Helen of Troy, believed to be the most beautiful woman ever to have existed. Quite in contrast is the glow and brilliance emanating from deep within and rather than being in the eye of the beholder is a more universally accepted trait more felt than seen.

One such legendary figure whose beauty captivated all is Lord Mahavira. A "samava-sarana" traditionally is the palace where every tirthankara delivers his first sermon. Lord Mahavira had his at Pavapuri. A samavasarana is basically a circular structure constructed by gods that consists of linked tiers with surrounding balustrades, in which the audience listens to the tirthankara who is seated in the middle. Incidentally at that very time, Saumil was organising a big yagna nearby, where 11 elite Vedic scholars of the time were to participate. Indrabhuti was the senior most and most erudite amongst them.

Seeing the gods moving their chariots ahead, towards the place of Mahavira's sermon, peeved Indrabhuti. Being deeply immersed in self-pride and fully confident that his knowledge was infinite and that there was no branch of knowledge or scripture that he hadn't studied, he wondered if the gods had lost their balance and become bankrupt in their "avadhi gyana" — knowledge of clairvoyance — to drift past the holy place without bowing to him and listening to his discourse.

This little dialogue between two gods: "We have got to hurry to the samavasarana, so as not to miss even a little part of the discourse of the tirthankara" incensed him still further. Unable to resist the temptation to see for himself who the greater omni- scient could be, he, too, made his way to the place of the sermon.

Seeing the exuberant personality before his eyes, Indrabhuti's ego got the first major blow. There, seated under the Ashoka tree, on a golden throne embedded with jewels and covered with three celestial umbrellas he saw Lord Mahavira. Verses describe him to be in a state of serene calmness, with the glow of a full moon and simultaneously of an intellectual dazzling brilliance like that of the midday sun.

Pages are then devo-ted as to how Indrabhuti started wondering if the personality before him was Brahma, Vishnu or Shiva. Indrabhuti then thought of other gods — Kamadeva, Indra, Kuber, Vidya-dhara — but failed to recognise the beautiful person's identity. The comparison then went on with elements of nature where again it turned out that each had some or the other minor defect — the sea was too salty, the Moon has blemishes, the Sun gets too hot, the Sky is invisible, the clouds are empty at times, but the one before his eyes was devoid of any shortcoming. Though there was not a single ornament on his body he seemed most attractive and handsome. His speech was so powerful and effective that even wild animals had abandoned violence.

Beauty nurtured with diet, cosmetics and exercise pale in comparison with the pristine quietude and sublime equanimity one could experience through contemplating unremittingly on the soul, the ultimate truth of being.

E-mail: vivedr@gmail.com

Co-existence & coordination

There is no problem which cannot be resolved. With the development of the spirit of harmony, with the awakening of the consciousness of relativity, nothing is impossible- Acharya Mahaprajna

In recent times, the idea of co-existence has been mooted from the political front. Co-existence has been debated in an international forum like the U.N.O. But if we want to know who propounded first of all the doctrine of co-existence, the name of Lord Mahavira comes to the mind foremost. An extensive exposition of co-existence is to be found only in syadvada (the Jain doctrine of relativity), and anekantvada (the Jain doctrine of non-absolutism).

The most desirable path is - to forbear, to synthesize and to develop the spirit of co-existence.

How long will a man strive against diversity? How long will he struggle? There is no end to conflict. Conflict will end only with the annihilation of the human race. When all are wiped out, war will come to an end of itself. But this is no solution to the problem. If mankind is to survive, if man has to live, some other alternative must be sought, a new way must be found. The only alternative is - the development of the spirit of co-existence and harmony. Only through the development of such a spirit, can intolerance be ended.

Pandit Nehru stressed the need for co-existence of one country with another. We will not elaborate upon it here. But is not co-existence also necessary for family life? It is an urgent necessity. Only when the spirit of co-existence prevails, is it possible to live peacefully. Peaceful co-existence is the greatest achievement of life. To live together and to live in amity is a great thing. Two persons may become deeply attached to each other, but when they come to live together, their love evaporates. Let two lovers live together for some time and see how their intimate love disintegrates. As long as they have not lived together, the rapport continues. The moment they come to live together, all intimacy is gone.

To live together and to maintain the rapport for a long time is a great achievement. Because a man comes into conflict with another at every step. The collision may be because of self-interest or on account of ideas and beliefs. In such a situation, tension or conflict can only be ended through the spirit of co-existence and harmony.

The art of living involves a proper synthesis of tension and release. Both tension and relaxation are necessary for coexistence. Along with tension, we must also learn the art of relaxation. One thing is very clear. Wherever there is discrimination, there is tension and a situation of conflict arises. Why does it happen so? Even very intimate relationship is no exception to the rule. With the least sign of discrimination, consciousness undergoes a change. Why does consciousness change?

When a man seeks to resolve a problem with the spirit of cooperation, even a difficult task becomes easy. Every problem can be resolved. Where there is a problem, there is also a solution to it. There is no problem which cannot be resolved. With the development of the spirit of harmony, with the awakening of the consciousness of relativity, nothing is impossible. One finger needs another. There is diversity everywhere. Let us look at our hand - the thumb stands in opposition to the four fingers. They extend in different directions. The whole of the human race has developed on the basis of such polarization. Had the thumb been situated exactly like the fingers, one along the other, mankind would not have developed. Culture and civilization would not have evolved. They have evolved primarily because of an inherent opposition - the placement of the thumb in opposition to the fingers is responsible for the development of writing, painting and sculpture.

The thumb and the fingers are differently placed, but we know how to coordinate their movements and therefore there is no conflict. The thumb does not quarrel with the fingers nor do the fingers quarrel with the thumb. Because of need, they establish a harmonious relationship among themselves. If some writing is to be done, the fingers unite with the thumb. For the execution of any work, they come together.

The question arises as to how to develop this harmonising consciousness. The man who controls his selfishness, bigotry and intolerance, is able to develop in himself a spirit of harmony. On the other hand, the man who is dominated by self-interest, bigotry and intolerance, is incapable of awakening in himself such a spirit. Selfishness has to be neutralized.

In olden times there were found two kinds of conflict - communal and racial. Today, another kind of conflict has come to the fore - class conflict. Politics has given birth to it. This class-conflict also cannot be eradicated until there is a levelling of self-interest. The interests of a particular class come into conflict with those of another class. The interests of the mill-owners clash with those of the labourers. The interests of a rich man collide with those of a poor man. This conflict is inevitable until there is a levelling of interests.

A potter had two daughters. One of them was married to a farmer and the other to a potter. One day the father paid them a visit. First he went to the farmer's house. His daughter said, "O father! We are in trouble. The sowing is over, but there are no rains. The sky continues bare, without a cloud. All our labour is lost. Kindly pray for the rains!" Later, the father visited his other daughter at the potter's house. She said, "O father! All the earthen pots are yet in the kiln. Pray that there may be no rain yet! The father was in a quandary. For whom should he pray?

The father went back to his daughter, the farmer's wife and said, "Look! If the rains come, and you have a good crop, please share it with your sister." She accepted the proposal. Later he went to the potter's wife and said, "If there are no rains and the field yields no crop, but the pots in the kiln are well set, please share your income with your sister." She, too, accepted the proposal. This equation pleased them both.

Maharaj Jai Singh and Siddharaj have been two famous rulers of Gujarat. They were harmonisers/synthesisers. Acharya Hamchandra was like a guru to them. Once Maharaj Sidhharaj visited the temple of Lord Shiva, along with Acharya Hemchandra. Someone remarked, "You are accompanied by Acharya Hemchandra, but he does not worship Lord Shiva." Maharaj said, "Acharyavar!" Can you worship Lord Shiva?" The Acharya answered, "Of course, I can, why not?" And he immediately recited 40 verses in honour of Mahadev (Lord Shiva). In the first verse, he said:

I am not enamoured of any particular name. I am not attached to shape. The souls in whom attachment and aversion, the creators of the bond of existence, of the cycle of birth and death, have ended, irrespective of what they are called, whether Brahma, Vishnu or Mahadev or Jin - I salute them ll!' The whole thing revolves around adjustment. Let our spirit of accommodation awaken! Out of division, let us discover the principle of unity: out of discord let us create harmony, and through adjustment let us avoid confrontation! If we can develop within ourselves the spirit of co-existence and accommodation, we shall create a beautiful and healthy society. Without it, social health is unimaginable. It is very necessary for would-be administrators to strive to awaken in themselves the spirit of co-existence and adjustment.

Everything is connected with its opposite. The scientists have used sophisticated equipment to discover the anti-atom. They have developed an ultra-sensitive machine capable of registering a change occurring in the 15 millionth part of a second. Thus they discovered the anti-atom, the atom alone cannot exist. The presence of both is essential.

The fundamental basis of anekanta is the acceptance of the existence of the opposite, the recognition that anekanta has evolved. Anekant says - "Do not look at truth from any single point-of-view. The theistic view must be supplemented with the atheistic one. Belief and non-belief, acceptance and rejection go together. Only one will not suffice."

As told to Lalit garg

Jainism and World Peace

Prof. PRITHVI RAJ JAIN, M.A. Shastri

It is cruel irony of fate that we find the present world most complex and dangerous. Undoubtedly the modern science in its long life of one hundred and fifty years has been able to conquer the dreadful forces and many of the hidden secrets of nature. But it has at the same time terribly failed to overcome the passions and prejudices that human flesh is heir to and which work more havoc that the destructive arms ever invented so far. Material machinery has practically overpowered us and we have become aware of the absolute ruin and carnage which atomic carfare can bring in. The wolf in man is becoming evident in every sphere of life. The war-worm world is lacking in spiritual values, which are the most precious heritage of each and every great religion aiming at serving the humanity and uplifting the divine in man. The only ray of hope at this crucial period of atomic nuclear energy and even attempted conquest over space is that no none can publicly claim or sincerely believe the total extermination of humanity as a part of our culture and civilization. Fortunately the human society has been having amidst itself from time to time. Mahavira or Buddha, Krishna or Christ, Gandhi or Vinoba, the selfless divine souls who have left no pains to show us the path leading to peace, harmony and happiness. Our main duty as pacifists and representatives of various religious thoughts is to find out how to prevent war and contribute to world peace. Late Shri K. T. Shah has rightly maintained: “The very conquest man has made by his intelligence over the brute forces of nature-his science and inventions-are employed to make man more savage that the beasts of jungle, more noxious than the most poisonous plant or vermin to his fellows.”1

The cardinal doctrine on which the edifice of Jainism rests from times immemorial is Ahimsa or non-violence. In Prashna-Vyakarana, it has been called Bhagavati. Jainism believes that weapons are in no way effective answer to weapons. Lord Mahavira has emphatically declared in Acharanga Sutra that one weapon is stronger than and superior to the other, but the path of Ahimsa or peace remains unsurpassed. Real peace can only be established by creating good-will in an individual soul towards other fellow beings on the basis of equality and sanctity of life. Various Governments may create the atmosphere of absence of war but not of the existence of peace. Inviolability of the individual self in all the forms is basic contribution of Jainism. When we begin to believe that all life is sacred, our attitude towards living beings is changed and we hen desire to live and let live. To injure or harm others is to harm or exploit oneself. Jaina Agamas say that one abhors those who give pain to these living bodies or we feel ashamed of seeing others doing sins. Fire cannot be out with fire. For this purpose it is our duty to stop adding fuel to the flames. Jaina scriptures say that blood-stained cloth cannot be washed off with blood, we need water for that. To achieve world pleace, we have to stop the race of armaments and have unbiased faith Samyag Darshna in the effective force of Ahimsa. Greek philosopher Pythagoras once said: “Fix on the course of life which is the most excellent, and custom will render it the most delightful.’ Jainism believes that force from above evokes fraud from below. Violence should be more terrible that that of opponent if it wants to succeed. Who can claim final and absolute victory in the race of armaments? Like Arjuna the nations believing in violent means shall have to declare, “Nor do we know which for us is better whether we conquer them or they conquer us.” Ahimsa teaches us that recourse to armed force is not only infallible sign of the brute in man, but that war neither profits victor nor vanished.

Only a few nations can afford to compete in armament race, but all the nations can easily afford to arm themselves morally. The famous scholar, A. J. Toynbee writes in his “Study of History”- “The truth seems to be that the sword which has once drunk blood cannot be permanently restrained from drinking blood again any more than tiger which has once tasted human flesh can be prevented from becoming a maneater.”

Ahimsa as preached by Jaina Tirthankaras is effectively helpful in establishing world peace in another way as well. One of the outcomes of Jaina Ahimsa is that it emphasizes the intellectual aspect of non-injury. It expects us not to injure, disregard or abhor the views of others. The philosophy of Syadvada or non-Absolutism, a special feature of Jaina Ahimsa, tries to harmonize all conflicting interests, sees unity in diversity, rejects absolute arbitrary claims and puts forward most important synthesis of all the divergent and seemingly contradictory doctrines. According to Acharanga Niryukti noncontrol or wrong use of the mind, speech and body is mental violence or Bhava-weapon. Jainism holds that we should endeavor to find out truth in whatever form and wherever it exists. Perhaps Broadly has explained syadvada in his own way when he says that there is truth in every idea, however false, there is reality in every existence, however slight.

In the adoption of this philosophy of Anekanta in finding out solution of our day-to-day problems endangering world peace and creating ill-will and disharmony in our mutual relations, we can easily march forward out established goal. Invasions and battles, persecution and conquest either for political ends or fanatical theocracy have created hatred, greed, conflict and misunderstanding. To get rid of these passions which are major factors in disturbing the peaceful co-existence of various nations, philosophy of Non-Absolutism teaches us to be tolerant, charitable, unbiased, selfless, sympathetic and synthetic. Who can deny the importance of these qualities so essential for creating good-will and faith among all the national of the world?
If the causes of the wars, battles, and strifes are analyzed, we come to conclude that our ever-increasing material wants, self interests, greed, mutual hatred, and individual as well as national selfishness are the main factors. We seldom find fault with ourselves and usually assume that shoe is on the other leg we believe and criticize the society and state for our miseries and troubles. Jainism believes that individual reform is golden path leading to social reform. Our individual passions and evils have their reflection on society. Hence ethical code asks us to examine, reform and morally uplift ourselves without waiting other for lead. If we are individually peaceful within, peace without is certain and sure. Consequently the five famous main vows of Ahimsa, truth, non-possession or limited possession needs special attention. It encourages non-attachment to worldly things and promotes the growth of equitable social order by voluntarily limiting one’s own possessions. It also avoids unnecessary hoarding which has become menace in the present capitalistic age. In a book named Atmanushasana, it is stated that masses of wealth cannot be accumulated by honest means of livelihood. Has anyone ever seen rivers flooded with pure water? Lord Mahavira says that greed goes on increasing as we go on gaining. Hence Jainism expects its followers to control and check their daily needs and lead pure, honest life.

Thus Jaina ethic trains good dutiful and morally conscious citizens who can help in maintaining world peace. If ethical code is followed, the heavy work of a state is facilitated and crores of rupees can be saved for other welfare activities. Jainism asks us to subdue our passions nd always act with mindfulness and caution. The negligence of these ethical rules results in individual and national crimes. Does it probe that by neglecting ethical rules of life men are let loose with the result that the demon of destruction stalks this land of human beings? By stressing on pure, simple and honest household life, Jainism paves the way for world peace.
It is an admitted fact these days that vegetarian diet is the first step towards world peace. Jainism has been preaching and practicing vegetarianism from the hoary past. Jaina sages were the first to propagate vegetarian diet.

Besides these Jaina ascetics lead life of purity, celebacy, simplicity, selfless service and perfect austerity. They have nothing to claim of their own and all the living beings are their friends parexcellence. Their high moral and pure character can appeal to the masses a great deal.
People of various religions and different countries should unite at this crucial juncture of world history and carry on ceaseless propaganda to save the humanity from its extinction. It is fundamentally essential that we try our best to revitalize religious and moral principles common to all the religious sects of the world. If pacifists all over the world stand up and unite together with an iron will to ensure peace and harmony, heaven can be established without fail on this very earth. Religious and moral disarmament need precede physical one. Jainism expects every individual to inculcate in him amity towards all beings, serene joy towards the good, compassion for the miserable and detachment towards the opponent.

1 Foundations of Peace. p. 10.

Celebrate forgiveness: Kshamavani parv

16 Sep 2008, 0000 hrs IST, RAVINDRA KUMAR JAIN


Jainism is self-originated. No ‘Tirthankar’ founded it. It has however, produced ‘Tirthankars’.

Jinology does not perceive the existence of God. It acknowledges the self as atman . Jain philosophy is based on self-realisation, atmadarshan .

Rishabhdev and Mahavir are the first and last of 24 Tirthankars respectively of the present 6-cycle period of Jain chronology. Jina or the one who has overcome the mind and senses, attains omniscience and then salvation. Jina's Vani , wordless, is revealed to the Gandhar or pontiff in His samarsaran or congregation. Only the Gandhar can comprehend it, and he briefs those present there.

Veetraga or detachment is the key to moksha complete renunciation of all possessions including loin-cloth and absolute abandonment of attachments and aversions. Ahimsa or non-violence, aparigrah or non-possession, anekant or non-absolutism are the three primordial principles of Jainism. Ratna-traya or the three jewels are: right faith, right knowledge, and right conduct are paths to moksha .

Jinas have elucidated Daslakshan Dharma or the ten noble virtues of the soul, namely, forgiveness, humility, sincerity, purity, truthfulness, self-restraint, penance, charity, non-possession and celibacy. These intrinsic characteristics of the self are vigorously practised and reverently venerated during Daslakshan Maha Parv which falls thrice a year. But the month of Bhadrapad (September) coincides with chaturmas of Jain Munis in the rainy season affording rare opportunity of attending their discourses.

So this sacred and supreme parv of reflection, meditation, adoration, and self-purgation is celebrated from the fifth day of the bright fortnight of Bhadrapad till Anant Chaturdashi for ten days with fervour and devotion.

It commences with Kshama Dharma and also concludes with Kshamavani Parv on the 1st day of the dark half of the month of Ashwin , because Kshama Dharma holds the paramount position in all the ten dharmas . Devotees change the course of their daily lives entirely absorbed in prayer, studying scriptures, eulogising, attending sermons of sadhus , fasting for days together, taking very restricted and light diet, contemplating and leading ascetic-like life, exercising severe austerity for spiritual enlightenment.

Kshamavani Day marks the conclusion of the Maha Parv of self-purification. Kshama is a Sanskrit word. Its first letter ksha embodies a knot. The second letter ma means a ban, meaning thereby that wielding a knot in your heart for any jiva is banned. Bear malice towards none.

Harbour feelings of goodwill and friendship for one and all. Abandon all passions like anger, egoism, hypocrisy and greed that hold the soul to bondage. Passions attract karmic particles which get fastened to the soul. Without eschewing passions lock, stock and barrel the attainment of liberation, the supreme goal of our life, cannot be accomplished.

An eye for an eye and a tooth for a tooth is beastly conduct, whereas forgiveness for an offence is divine. Subvert anger by forgiveness. Subdue pride by modesty and overcome animosity, hatred through love and compassion. Horrible killings are globally taking place in the name of religion. Jain tenets strongly forbid to observe any ideology that is biased or ignorant.

Sandalwood perfumes even the axe that hews it down. Burn it and its perfume wafts all around. Such is the enchanting beauty of forgiveness in life. Forgiveness is the attribute of the brave.

We need profound love to forgive but need more humility to ask for forgiveness. Forgiveness is the topmost virtue of self. It is the best tradition of Jain Darshan .

India’s concept of non-violence

Dr. Ravindra Kumar

India is an ancient civilisation; its harmonious and composite culture is thousands of years old. India has been a leading nation in the fields of spirituality, science and arts for centuries; it has been accepted as a Jnana-Guru of the world. India brought the gift of the greatest, unique and adaptable concept of universal acceptance to the world; it gave the slogan of Vasudhaiva Kutumbakam. India gave learned men, the Jagatgurus, representing different branches of knowledge. The light of Asia, Gautama Buddha, and the greatest initiator of Ahimsa, Mahavira were born on the Indian soil.

India’s greatness also lies in the fact that its land welcomed and offered refuge to all human beings from different parts of the globe. It did not matter if these people had their own religious community, faith, traditions, or values. After reaching the Indian soil they received a permanent abode without any discrimination. Resultantly, the followers of the world’s six major religious communities dwell in India today as well as people belonging to other religious communities.

Besides national language Hindi, twenty-one regional languages are recognised by the Indian Constitution. However, 1,618 languages are spoken by the people on a local level throughout India. These dialects are the medium of day to day practices of the common man. Furthermore, descendants of six ethnic groups are in India. Indian people celebrate twenty nine major religious festivals. All those who stay on the Indian soil are Indians; they are wayfarers of the Indian Way.

The Indian soil welcomes all. Indians see the image of God in a guest. Providing hospitality is one of the main characteristics of the Indian Way. The one who desired a permanent home on the Indian land not only received permission but received opportunities to march forward on the way to progress as well. Those who assimilated India’s values reached the heights of prosperity and became her own forever. Parsees, the followers of Spitama Zoroaster who reached India from Iran approximately one thousand five hundred years ago, are the living proof of this.
It is Ahimsa that accorded dynamism in the lives of the Indians. It directs their day-to-day behaviour in such a manner that they can ensure their own existence. Furthermore, it has given ever new dimensions to the process of cooperation, the outcomes of which are present in the form of unprecedented and unending development in various walks of life.

Now, prior to discussing India and Ahimsa in depth, it is necessary for us to clarify the meaning of it and the main Indian concepts pertaining to it. In Jainism Ahimsa has been analysed minutely. The twenty-fourth Jain Tirthankara, Mahavira, gave a unique dimension to Ahimsa via his own humanely practices, making it a subject of self-control, pure conduct, and discipline. The essence of Jain Ahimsa lies in the following words, “Complete aloofness from Himsa (violence) is Ahimsa.”

Clearly, Jainism brings Ahimsa within that comprehensive and extensive scope in which the common man’s entry is quite difficult. In it the smallest form of violence is accountable. Therefore, it is not possible for everyone to follow Jainism’s brand of Ahimsa in the practical sense. The Vedic (Hindu) philosophy, which directs day-to-day practices of most Indians on the basis of guidelines decided by the Vedas, especially the Rig-Veda itself, considers Ahimsa to be an evil-free Dharma. Therefore, along with not harming anyone by thought, speech, or deed, and not depriving someone of life, relying for support of violence to maintain order and to accord justice is the basis of Vedic Ahimsa.

Although like Jainism, Buddhism also emphasises upon self-control but generally it is not in favour of any such appeal that becomes impractical for the common man as far as the application of Ahimsa in daily routines by the common man is concerned. Some five hundreds years ago, another religious philosophy, known as the Sikh, arose on the Indian soil. As the Sikh philosophy came into existence in accordance with the Indian traditions and like Gautama Buddha, the outlet of its founders and developers was also from the followers of Vedic religious community. Like Buddhism it accorded its due place to Ahimsa. All Sikh Gurus and Guru Nanak Dev in particular, emphasised on pure and virtuous humanly deeds and self-control. Like Buddha, Guru Nanak, the first Sikh Guru, made harmony the basis of non-violence during his time and motivated people to regulate their actions according to it.

The four common points that we find in the context of non-violence in the four chief philosophies established and developed in India that played vital roles in making India great by strengthening the Indian Way are as follows:

1. Within the domain of non-violence are all living beings
2. In spite of being eternal, natural and the first human value, it is a subject of practice according to the demands of time and space
3. It is an active value; it has nothing to do with cowardice as it is an ornament of the brave, and
4. It is not a subject to be practised occasionally. In theory and in practice it is all-timely.

All the above four points can easily be found in the Gandhian concept pertaining to non-violence. And I would go to the extent of saying all the above four points are present overall in Gandhi’s ideas and practices — the centre of which is non-violence. Gandhian non-violence is an excellent introduction to the Indian concept of Ahimsa overall. If someone desires to know and understand non-violence in India, he should do so by understanding the Ahimsa of Mahatma Gandhi.

Accepting those Rishis greater geniuses and warriors than Newton and Wellington who discovered the rule of Ahimsa in the primitive age, Gandhi declared non-violence to be an active force. Gandhi proved on several occasions that Ahimsa is not the meek submission before the will of the wrongdoer; rather Ahimsa is a fight using soul — a force against the will of a tyrant that ultimately yields victory.

For centuries it was the opinion of many in the world that Ahimsa was a subject limited to hermits or cave-dwellers. Gandhi, however, shattered this myth. He used Ahimsa in the political sphere and proved that it could be successfully applied in all walks of life and at all levels. Gandhi spoke of achieving victory over the injustices of the world’s mightiest empire through non-violent actions of the individual. And as we know from history, his ambition was achieved. For confirmation, the whole series of events pertaining to India’s freedom struggle under his own leadership is before us.

In fact, for the first time in history, Gandhi added a new dimension to Ahimsa in theory and practice by working to unite the common man. He established non-violence as a means that could be most effective in the political sphere. By doing so, although he accepted not hurting anyone by own thought, utterance and deed, but made the intent behind the act the acid test of it. Hence, he removed the doubt that Ahimsa is a subject beyond the reach of the masses.
Mahatma Gandhi clarified the eternality of non-violence and spoke of its naturalness before the common man. He expected the whole world and Indians in particular to be as warriors and develop non-violence to the maximum possible extent. People should apply Ahimsa in their behaviours, ensuring their own personal freedom while securing freedom for all citizens of the world. During the course of his non-violent actions Mahatma Gandhi too believed this, and on the basis of this he stated, “India attracts me. It has everything that a human being with the highest possible aspirations can want.”

Being an ancient civilisation India has maintained its special place in the world. Today, it has its own identity and the role to play. Without doubt, India must march forward with the eternal and natural value of Ahimsa at its centre. By playing its role in international affairs and on the basis of Mahatma Gandhi’s following message it must transform the slogan of Vasudhaiva Kutumbakam into a reality: “I feel that India’s mission is different from that of others…India is less in need of steel weapons, it has fought with divine weapons, it can still do so. Other nations have been votaries of brute force….India can win all by soul force.”

The writer is a universally renowned scholar and is the Former Vice-Chancellor of Meerut University, India

From The Post

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)

Canvas of the soul

Meeta Deshpande

Artist Kavita Shah's paintings represent the 12 ways of worldly renunciation and attempt to show the path to nirvana

Nirvana has always been associated with attaining spirituality and fulfillment and 49-year-old artist Kavita Shah from Chennai has tried to portray nirvana through her paintings in an ongoing exhibition. Talking about painting Shah says, "I was interested in painting right from childhood and I am just following my passion." It is worth mentioning here that Shah did not receive any academic training in the field of painting but she does consider herself lucky to have A V Ilango, the world-renowned artist himself, as her teacher.

An interesting feature of Shah's paintings is that the paintings represent the Jain philosophy of life. "Jainism has always interested me, as it is all about renouncing body and worldly desires and attaining nirvana," she explains. Her paintings are oil-on-canvas and in the ongoing exhibition she has tried to depict the 12 symbolic ways of renunciation through her paintings under the theme of Nirvana. This beautiful series of paintings was inspired from a leaf suspended in mid-air. "These paintings are a combination of my passion and the study of Jainism," says the artist.

Shah has done a thorough study on Jain philosophy and Jain scriptures. Elaborating more on Jainism, Shah says, "Jainism is more of a science. It tells what is living and non-living. It teaches that in order to attain nirvana, one must curb worldly desires and be on the journey to attain the state of jiwan mukta. It even tells us how to be happy." Indeed beautiful thoughts put across through paintings. "These philosophies are not restricted to Jainism only but can be applicable to any religion," she adds.

The exhibition was inaugurated by senior artist Ravi Paranjpe, environmentalist Mohan Dharia and Surekha Shah, author of the book Johad on 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/