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UNITY AND JAINS - SPECIAL ISSUE, AHIMSA TIMES- JANUARY 2005

At the request of our readers a special issue (WHITE PAPER ON UNITY IN JAIN SAMAJ- NEED OF THE HOUR REASONS, VIEWS & REMEDIES) of Ahimsa Times was issued last month. The subject has touched our members deeply. We have received comments and views on the subject from many corners. Some of the responses are placed in herein below.

Prof. Cromwell Crawford, University of Hawaii, E-Mail: szabocrawf@aol.com
While reading your paper documenting instances of conflict in the Jain community, my immediate recollection was the premonition of Nehru that if the Indian Independence dream failed to materialise, it would not be on account of outside forces, but due to fissiparous tendencies within the country. I would point out that these are two sides of the same coin. In either case the consequence is the same: a house divided against itself cannot stand. This is an opportune time to show the world the contemporary relevance of ahimsa, but the world will only listen if Jains can demonstrate it in their own domestic practice.

Another side of the issue which none of your readers has so far addressed is that non Jains in the West who are attracted to the Jain message, become confused when they encounter all of this rivalry. They could still believe in the message and conclude that Jainism is not for the Jains, or they could drop out. Also, some would like to promote the Jain cause in practical areas, such as education, but they might become discouraged when leaders prefer to see an initiative die on the vine, rather than join hands to make good things happen. Personally, I am optimistic. All I can say is -- Jai Jinendra!

Mr. Sudhir M. Shah E-Mail : sudhir@optonline.net
Inclusiveness - a key to unity - Background -Recently there has been a significant awareness and discussion on Jain unity around the globe, sighting sectarian fights between various communities… even at our pious tirths like Sametshikhar, Girnar, and Palitana. Even in the west, tensions between different sects and communities have led to divisions and disharmony. Religion, as the most powerful of cultural expressions, has also been the greatest source of conflicts around the world. If it continues to be a source of disharmony among human beings, the planet would certainly be better off without it. Having said that, I would also like to mention that Jain principles are highly relevant to contemporary times with a potential of being a powerful force in our existence; Jain philosophy is destined to endure in one form or another. Therefore, an even more intensive examination of Jain societies might be necessary to reveal the sources of the tensions between different sectarian groups. It is just possible that the evidence will offer not only a resolution to the problems that continue to perpetuate the fragmentation within and between different communities but also a source of inspiration to unite Jains globally through guidance for each individual at the interpersonal and community levels.

Two Models of Unity-Prof. Yashvant Malaiyaji of Colorado State University has pointed out two models for Jain unity.
Model 1: Development of common practices (Uniformity)
He explains "according to this view, the divisions within the Jain community would disappear if we would all adopt common practices. For example, it has been proposed that the leaders of different sects would get together and decide on a single date for the samvatsari pratikraman. We could have the same type of idols in the temples and have the same manner of worship. It has even been suggested that perhaps the Digambar and Shvetambar monks could be persuaded to use the same practices".

Advocates of this model site a rather successful example of Swetamber Terapath. One leader, one set of rules and practices followed by all. For this model to work, one needs a strong leadership and willingness among all followers to accept this leadership. This model may work within a sect or a sub-sect, However looking at the historic evidence, the possibility of bringing together all Jain traditions under one leadership with common beliefs and practices is almost zero. We have many differences in philosophy and even greater differences in practices and rituals among various sects. We must also remember that Terapath in itself came to existence as a revolt against certain practices and rituals within a Jain sect.

Model 2: Accommodation of diversity (Inclusiveness)
"In the second model for unity", Malaiyaji explains, "diversity of rituals and practices is accepted. This is the model that generally prevails in USA. The temples in USA have not only both Shvetambar and Digambar idols but also rooms for the Sthanakavasi/Terapanti monks, even a room for Srimad Rajachandra meditation. In this model various Jains all join together for common objectives. They attempt to accommodate the diversity of practices". At an institution level, JAINA is close to this model. Through inclusiveness, JAINA has emerged as a non-sectarian leader among Jain institutions with a strong international stature. Certainly, there are many challenges in implementing this model. JAINA as well as many Jain centers in North America are feeling pressures from fundamentalist groups who are unwilling to accommodate diversity of views, and practices. They use their political power or majority status to impose their sectarian views on others through rules and restrictions. Thus strong leadership is necessary, also for the success of this model.

Role of Leadership-As we have seen, for both models of unity, the leadership plays an important role. For the "inclusiveness" model, there are some additional considerations for the leadership. Leader's own biases based on their background should not influence their decision making. A leader or leaders must truly imbibe the Jain principle of anekantvad in their thinking and accommodate diversity in views as well as in practices within the organization. It may be argue that for the unity and smooth running of an organization, we must impose a unified set of rules and rituals. "Forced rule/forced discipline is fundamentalism" says Prof. Michael Holquist of Yale University. "Historically it has always succeeded in polarizing the society and giving the appearance of unity in the short run. However its' long term effects are quite devastating. When the rights and views of the minority are suppressed, ultimate result is greater division and sectarianism".

"Trying forced loyalty to a unified vision, however noble, ends up suppressing individual rights, civil liberty and human rights" - Prof. Nur Yelman, Harvard University.

One may argue that in a democracy, majority rules…and sway the organization in the direction of the majority (Digamber/Swetamber or Gujarati/Marwadi etc…) At first glance, this sounds like a logical argument, however, let's look at it closely. When the majority decisions encroaches upon the rights of the minority, what is the role of the leadership? Should the leadership impose their own rules in the name of morality? "When the leadership takes the position of moral authority, the leader becomes a despot" - Thomas Jefferson.

"Religion should serve equally to the rights of ALL its members and not just that of the majority or the rich" - Prof. Romila Thapur, Delhi University.

Last summer, I was part of JAINA delegation to Parliament of the World's Religions in Barcelona, Spain. Here I experienced a fundamental leadership style that fostered unity. Naresh Jain of New Jersey and Hema Pokharna from Chicago co-chaired the Jain delegation. Both of them put in countless hours in pre-parliament planning and brought together a rather diverse group of monks, nuns, scholars, educators, activists and youths from USA, UK and India. Their style of empowering people and then supporting them fully, resulted in everyone giving their 200% to the cause. There were no rules, restrictions or indoctrination. Their openness to various ideas and approaches and willingness to experiment, resulted in a unified front for all Jains. This even impressed the parliament organizers who in turn, gave Jains a much larger platform in this conference. There was trust and respect for all the delegates and we learned to celebrate the diversity among us. It was a pleasure working under this kind of leadership.

Unity in Diversity-This is rather simple yet often misunderstood concept. In a call for unity, many respected Jain leaders have stressed the importance of same dates for celebration, same rituals, same statues etc…Let us first be clear on what unity does not mean: it does not mean uniformity. Unity is oneness. Uniformity is sameness. As Jains, we should not seek uniformity, but rather unity in diversity.Let us explore the concept of unity in diversity as an expression of unity without uniformity and diversity without fragmentation.

In a time when tolerance is frequently lacking, the promotion of unity in diversity is more relevant than ever. Rigid conceptions of right and wrong, which appeal to the most puritanical aspects of many cultures, lack an appreciation for what Jainism refers to as Anekantvad (non-absolutism). The diversity of strokes in a painting reflects a unity of thought in the mind of the artist. Could it be, therefore, that diversity, the many, is ultimately an expression of unity, the One?

"If the flowers of a garden were all of one color, the effect would be monotonous to the eye; but if the colors are variegated, it is most pleasing and wonderful. The difference in adornment of color and capacity of reflection among the flowers gives the garden its beauty and charm".- Bahai text.

We live in a world filled with a wondrous diversity of experiences, opinions, physical appearance, cultures, religion, etc. One of the challenges of this age is not only to find a way to tolerate people who differ from us, but to celebrate the diversity and learn from it. We can only learn a limited amount from those who are like us but there is a fortune of new knowledge to be gained from those who have a different perspective to our own. This open minded approach is necessary for a society to flourish.

Certain traditional practices and rituals accompanied by stronger feelings of attachment to ethnic roots, often cause conflicts among and within different groups. When the open acceptance of diversity is perceived as a threat to the preservation of one's own traditions, tension can develop and conflicts arise. When disharmony among individuals arises as a result of adherence to traditional expressions of culture (including religion), perhaps it is time to examine those traditions in light of a changing world. Blind faith should be replaced by logic and evidence as suggested by Acharya Siddhasen in the 4th century.

The history of Jain society has show that whenever there was a rise of fundamentalist views and practices, there was fission in the community and a new sect or sub-sect arose. Rigidity in the name of preserving a tradition has divided the community time and again.

The fundamentalist uprising in Jain societies after Hemchandracharya (end of 12th century) all the way to Dharmasagarji in 16th century led to many divisions and subdivisions resulting in closed, intolerant societies. It took over a century and Yeshovijayji's more accommodating approach in the 18th century, for Jain societies to flourish again.On the other hand, Openness and accommodation of diversity led to thriving Jain community in Mathura from 3rd century BC to 2nd century AD. During this pluralistic period, not only Jainism but also Buddhism and Vedic cultures in Mathura, flourished hand in hand with Jainism.

The best hope of humankind is to maintain as rich a diversity of social, religious and cultural types as possible. Maintaining this vital diversity is essential for indefinite survival and growth of a society. Without openness and a desire to experiment, there is no growth, without respect for the views of others, there is no unity.

Action plan to Achieve Unity in Diversity
1. We should be willing to accept that we have been wrong about things at least some of the times and take steps to correct it.
2. We should recall our fundamental principle of Anekant and respect views of the other.
3. We should accommodate thoughts and practices of even a minority.
4. We should abandon claims to exclusive truth.
5. We should stop implementing "litmus tests for true Jain" on others.
6. We should use education rather than rules to achieve desired behavior.
7. We should understand that we can't be a first-century society in the 21st century.
8. We must change without chaos.

All things considered, it's obvious we aren't going to get from here to there overnight, or even in a single generation, which is why it's also important to teach our children about unity in diversity. Looking at the next generation, it seems almost certain that our goal will be achieved.

Dr. Prem Chand Gada, Mr. Pankaj Jain & Others, E-Mail: premgada@pol.net
We all agree to views points mentioned in below title article , & assure to make people aware about same at our best . We think one should express oneself at personal level about the burning issue & seek guidance from scholars for same . According to me important guidance could be sought from following scholars ( email ids of great scholars according to me & one shouldn't contact for time pass to these people for they all are very busy people & may lend guidance to persons who are Jains by karam & not by birth .) premgada@pol.net, jsorder@worldnet.att.net, jainnews@juno.com, jainaspectrum@jaina.org, cdevakumar@yahoo.com, parshwanath@jainheritagecentres.com, tsalgia@worldnet.att.net, ymalaiya@yahoo.com, ahinsa@mdiaccess.net, manish.modi@mtnl.net.in, mail@aiindia.net, pkshah1@attglobal.net, contact@jainu.org, msanglikar@yahoo.com, jainyuva@hotmail.com, asalgia@yahoo.com.

Naresh Jain, E-Mail: njain52253@aol.com & njain52253@aol.com
The special issue of Ahimsa Times about the white paper on 'Unity in Jain Samaj' is interesting. It gives a comprehensive summary of disputes and solutions. However, it does not explain how to build a desirable individual attitude in current circumstances and some example of unity, which are essential to understand prior to developing viable solutions. The tone of the paper is negative in that if everyone is not OK, where will the righteousness start? The process of soul searching and commitment by individual leaders is pivotal to initiate any change. It is this individual attitude on which the collective behavior gets built upon. When asked about his message for future generations, Mahatma Gandhi said, "My life is my message". Another famous quote of Gandhi is "Be the change you wish to see". I think we can derive some clues from them to build a foundation for unity.

Community and Religious Leaders: Our revered Jain monks and nuns of any sect exemplify renunciation and sacrifices compared to the majority that belongs to other religions. They have always been influential in the society. We should be cautious in becoming judgmental and negative; and to bring them into the disputes. It is due to these ascetics that Jainism has prevailed. This is an important strength on which we should build upon. Some of these religious leaders may be making misleading propagations; the community leaders also share significant responsibility in shaping their attitudes. As the pool of dedicated community leaders enlarge, the instigators will become a minority, and the religious leaders will live closer to their taken vows and our reverence for them will become more.

Diversity and Differentiation: In a prosperous society, differentiation is natural in day-to-day living items such as food, clothes, language, festivals, rituals, hobbies, and favorite causes. Every soul wants to live in freedom and this is what freedom is about. The diversity should not be a cause for worry but an opportunity to join others for meaningful help, celebrations, fun and enjoyment. Capable leaders should see an opportunity for accomplishments in diversity, as we are dependent on each other. The well-managed diverse and democratic societies are generally more free and prosperous. The problem comes when respect for the other becomes absent and when the energy of community leaders is spent in advising and blaming others than to commit themselves to work with others. Sometimes due to opposing forces around them, it is also possible that some revered monks and dedicated leaders may not have a clue as to when, where and how to start.

Successful Examples: JAINA in North America is a large-scale successful experiment in Jain unity with several popular programs including its pathshala network for Jain education, Young Jain Association, World Community Service, Wheels of Hope and other programs. Its more than 60 member organizations have generic names and are open to all without distinction of sect, region, language, etc., and operate unified Jain temples representing many traditions. Its management rotates and the organization belongs to all Jains. The delegation of Jains from India, UK and USA coordinated by JAINA for the 2004 Parliament of World's Religions in Barcelona, Spain, generated a lot of interest in our religion among religious leaders, activists, media and other several thousand participants. The credit for success goes to the unified Jain presence.

Siddhachalam is another profound example of a large unified Jain temple outside of India. There are many more successful examples including the Vardhman Nagar project that evolved out of the Gujarat Earthquake, Veerayatan, Lachchwad School in Bihar, Bharatiya Jain Sangathan, and several-several others.

Personal Attitude and Commitment: An important step for individuals, leaders and media would be to make a start soon enough. It has to start with individuals first, because it is the many individual's attitude, which blossoms in to a group behavior. The teaching of Jain religion must PRIMARILY FOCUS ON ITS PHILOSOPHY through scientific methods. The core of the Jain philosophy rests on the concept of Aparigraha or non-possessiveness to shape personal conduct. In real world it translates to self-restraint. Personal attitude must include love, respect for others, understanding and appreciation. A leader is a person with conviction, courage and commitment who sets an example. There is no small leader or big leader. The level of commitment matters.

Many individuals take a pledge every year on Mahavir Jayanti day to commit them to treat all people with respect; avoid uncaring criticism; apologize and make amends when they may have hurt someone; and to consider ethical implications before taking actions. Allocating personal time to work for humanitarian causes and to join events of other Jain sects and religions helps to build brotherhood.

Collective Behavior: Working together for humanitarian causes is a unifying process and rituals are a differentiating process. An effort for enlarging the scope of humanitarian and other meaningful acts with commitment will also bring Jains closer and fade the sectarian lines. Jain groups should also avoid using a sect or a proper name of any individual in the title of their organizations except of tirthankars. This process will reduce egos, civilize hearts and foster unity. Our Tirthankars achieved liberation going through a lot of restraints and sufferings. People involved in activities to reduce sufferings do not look in to the sectarian backgrounds. In fact, after sometime, they start joining the celebrations of others.

Responsible Jain Media: The responsible papers, magazines and news letters must monitor their coverage of events so that they are more directed to the activities promoting peace, nonviolence, harmony, education and humanitarian causes. They should also avoid including a proper name of any living person in the title of any news item or in the opening sentence. After some practice, it will not be difficult. This process will reduce egos and strengthen those whose motives are honest or genuine. The articles written by their internal staff should not be judgmental of right and wrong. Use of unverifiable adjectives and words, that flare up egos should be avoided or minimized, such as best, worst, largest, singled out, impossible, only, etc., as they do not conform to the teaching of anekantvad.

I hope the above information adds to the white paper toward building desirable individual attitudes which is pivotal to the collective behavior. Hopefully, there will be some more thoughts forthcoming.

Mr. Pravin C. Shah, E-Mail: pravincshah2k@yahoo.com
I very much appreciate of your printing my UNITY Appeal (to all Jains) as one of the Articles in your AHIMSA TIMES - SPECIAL JANUARY 2005 ISSUE - as 'WHITE PAPER'. Idea of such appeal came to my my mind when I sighted the 'FLASHING NEWS' of loosing Parasnth to Government on Internet while reading Indian News Papers at night of 25th Aug.,04. After reading this I thought that we shall do some thing for unity of Jains worldwide / globally and I started to send emails to all. In response to my emails, I received about 30 RESPONSES which I am writing here in below. You will find that all of the RESPONSES are all positive (non negative) and supporting.
Pravin c. shah
New York
Res. 516-248-8265
cell 516-424-1523

Here are the RESPONSES
1.Dear Pratap Bhogilal,
I am emailing you the letter which I have received from JV Mehta written by Pravin C. Shah of New York who is looking after Jain studies at Jaina. This is really an eye opener and I feel that World Jain Confederation should take this matter and act on it.

2.Dear Pravin,
I received your letter through JV Mehta of Edmonton. My congratulations to you and your bold suggestion that we should have unified Jainism instead of divided Jainism. Jaina was established on that principle that all panths will be on same vedi.

At Toronto's Jain Temple, we were following same principle but Jain Philosophers from overseas were successful in dividing Jain Society. I am emailing your letter to World Jain Conference and I hope they will do something to
influence Jains in India.

3.Urgent and Important:
The Jain sects together must appeal to the Hon. Supreme Court to retain its control over holy Parasnath Hills, like the Palitana Hills. Otherwise it stands the risk of commercialization and tourism development by the State Government at the cost of mostly Jain Pilgrims who have deep interest in the Hills for seeking peace and
salvation (Moksha).

4.Thanks for your message. My congratulations to you all for your bold views. I fully appreciate that we should have unified Jainism instead of divided Jainism, but how? That is a million dollar question. I have received the comments of Mr. Pravin Shah too. We are posting all the comments in Ahimsa Times for wide publicity.

5.I hope you received the message of Pravin Shah of New York, which is carried in this message at the bottom. Following are my comments as well as ones received from .........and .......which echoes your
comments:

What an eye opener. We talk a lot, we praise others, we have done a lot under JAINA in many directions, but we still remain un-united in many ways, we shy away in calling ourselves that "I am a Jain" AND as a result we continue to lose Jains to other community/religion. It's time to change, focussed, united and be just JAIN irrespective of our other differences. Thanks for the well written article. Appreciated -

6.I received your letter through JV Mehta of Edmonton.
My congratulations to you and your bold suggestion that we should have unified Jainism instead of divided Jainism. Jaina was established on that principle that all panths will be on same vedi. At Toronto's Jain Temple, we were following same principle but Jain Philosophers from overseas were successful in dividing Jain Society.
I am emailing your letter to World Jain Conference and I hope they will do something to influence Jains in India.

7.Thank you Pravin Bhai for your thoughtfulness, insight and the concern. I support you fully in this vision. Please take the lead to push for this change.

8.Thanks for sending the message about Jainism in the eyes of the world. It is of course 2 heartening to know the views of world leaders about our religion. We will insert these views appropriately in our web portal. There is no doubt that Jainism is existing from beginning-less time. This fact is indisputable and free from any difference of opinion. There is much historical evidence also on this point, if people are mentally prepared to accept them. It is all very well said and we can feel happy about it but at the same time, it is deeply saddening to observe that we ourselves, our society and our families are not able to understand our own morals, values and traditions. We talk so much about ahimsa but the fact is that we are going away from ahimsa. More non-Jains are turning into vegetarians and more and more Jains are turning into non-vegetarian. We are increasingly promoting Parigraha in all our thoughts and deeds. False pride, or "Adambar" has become the way of life.

Today, there are hundreds of cases lying in courts to settle disputes between Digambar and shwetambar Jains, Jains and non-Jains, and even within the same sect for occupation of temples, teerths or other properties. Every day, we are dividing ourselves on flimsy grounds. Otherwise, where was the need to have Paryushan Parva and samvatsari amongst Shwetambar Jains on different dates. It has never happened in the past. Any one can see what is happening at Sammet Shikhar Ji, Girnar Ji, Kesaria ji, and so many other places. We all talk of Mahavrats, Anekant wad and Syad wad but are we applying even a small iota of these in our daily lives. Are'nt we all hippocrats? Sorry for my frank submission, but it is high time we ponder over the matter seriously and think what can be done to improve the degrading situation. How can the hearts of people be cleaned? Where shall we start from?

Your valued comments are welcome.Best wishes.
9. Dear Pravinbhai:
Jai Jinendra. You raise some excellent points. Each Jain organization should think of ways to unite in Jainism cause. Why not celebrate 18 Holy (spiritual) days for rejuvenation of our annual practices. I am informed, that there are too many outside influences, that are contributing to Jains being divided. I think the first step would be for our Jain spiritual leaders to speak of unity in public over and over starting with their visit to outside India. We are seeing beginning of it here in North America.