Jainism in the International Perspective Today
By Dr. Natubhai Shah
Jain History Records Show : in the past, prominent personages traveled abroad, often as missionaries to disseminate Jain teachings: Acharyas Bhadrabahu and Sthulabhadra both travelled to Nepal; Kalyan Muni left India with Alexander the Great and journeyed throughout the Greek Empire; Kalakacharya II travelled to South East Asia, while Vajraswami visited other parts of Asia, and King Samprati sent missionaries to promote Jainism. For many centuries, Jain traders have ventured abroad and acted as 'ambassadors' for Jainism through their distinctive lifestyle. The trading communities were the first emigrants, but little is known about these settlers, although some remnants of Jain culture are found in Asian lands, and in Greece, Russia and elsewhere.
With economic opportunities becoming available in British colonial territories, a later wave of Jain migration began in the second half of the nineteenth century, mainly to East Africa, where they settled, prospered and established temples and other religious institutions in places such as Mombassa, Nairobi and Dar-Es-Salaam.
The twentieth century has seen increasing migration of Jains to 'the West', including Jain preachers and teachers, but migration from India to Africa and Asia also continued. From about the turn of the century onward, important preachers who travelled to the West included persons such as Virchand Raghavji Gandhi, Campatray Jain and J.L. Jaini. Virchand Gandhi established two Jain societies in the United States and a Jain literature society in the United Kingdom (which closed for lack of resources).
After the Second World War a large number of Jain professionals, academic, business people and students travelled to the United States of America and Canada, where many of them eventually settled.
It is estimated that more than 100,000 Jains live outside India. The Jain migration in the West has brought Jainism to the attention of the world outside India; Jains have settled extremely well in many places, but are anxious to retain and promote their culture and way of life. But they are handicapped in two ways: firstly they are a numerically a small community with hardly any infrastructure and secondly their monks and nuns cannot travel abroad because their vows.
The Jain community is widely regarded as religious, enterprising and hard working, their ideals of a simple life and philanthropy have led them to contribute to the education and welfare services for Jains and non-Jains alike. They have become active in trade and in practically all the important professions in the countries where they have settled.
The conditions in the West are different from those in India and hence Jains need the Western infrastructure to promote Jainism and Jain way of life to their own community as well as to the wider community; they require the study of Jainism in the academic institutions and institutions for co-ordination of their philanthropic work. In Western countries people have to work not only to earn their livelihood, but also to do practically all the domestic and personal work. They have hardly any time to be engaged in community work. It is but natural that they are busy in earning money and socializing. But we must give credit to them for promoting Jainism and preserving their culture, even in adverse circumstances.
The world is now a global village. People are moving across the borders more than ever, for greater freedom and prosperity. The Western Culture is changing fast. In UK the Government and local authorities believe that the diversity of culture is strength; they celebrate diversity of faiths with mutual respect and freedom for all. The Government and the local authorities are keen to develop social cohesion, equality and equal opportunities for all irrespective race, religion, colour, gender or age. Non-violence, equality, fairness, straightforwardness, justice, care for others, environment issues and spiritual practices appeal to the younger generation. They like the logical and scientific explanation of the rituals, the religion, and the meaning of life. Jainism has all the above values ingrained in its teachings; we have got the product, but we have not developed the tools to market it in form of presentation in people's language for their day-to-day life, simple give away literature, or the personals, who can deliver the product.
There is no question of diluting Jain values or traditions, but the methods to disseminate them can be planned in the modern context. Let us not forget that the fourfold order of the Sangha is the main cause of the continuity of Jainism. Lay people respect monks and nuns, and learn their faith from them. The close contact between ascetics and lay people has kept Jainism a living religion. The monks and nuns have taken five major vows and embody the teachings of Mahavira as an ideal for the Jain community. Their vow of ahimsa does not allow them to travel abroad. Moreover there are obstacles to observing the major vows in countries outside India, but if Jainism is to survive outside its land of origin, some sort of four-fold order is necessary. If ascetics were to function outside India they would be obliged by circumstances to observe rules which took account of local conditions. Apart from (for example) using vehicles, taking showers, using toilets, most of the ascetics' rules familiar in the Indian context could be observed elsewhere.
Whether the need for contact is with government or statutory institutions, academic or educational bodies, or social and religious groups, there is no unified Jain voice. If properly thought out and developed the Western Order of Jainism may attract many Western people to Jainism. For them, and for future generations of children born to Jains whose ancestors came from India, a different form of community may develop. The experience of other migrant and minority populations shows us that there is only one choice, which is not open to us: to do nothing. If we do not act together the long-term future of our community will be threatened. Jain values and Jain teachings can only be preserved and transmitted to future generations if we act to ensure that this happens.
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Article Received From : Mr. Raksha Shah, E-Mail : shahraksha99@hotmail.com
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Mail to : Ahimsa Foundation
www.jainsamaj.org
R200505
