On Prayushan Parva - Jainism - Ahimsa (Non-violence)

	Jainism The Way of Non-Violence with Kanti Shah by Paula Peterson
	One of the most ancient religious traditions of India, Jainism is believed to be more than 5000 years old. Credited as being the religion that influenced Mahatma Ghandi, Jainism has demonstrated a remarkable tenacity and endurance, and continues to flourish as one of the most important religions on earth. Jainism traces its roots to a succession of 24 Jinas ("those who overcome," or "conquerors") in ancient East India. The first Jina is traditionally believed to have been a giant who lived 8.4 million years ago. The most recent and last Jina was Vardhamana (a.k.a. Mahavira, "The Great Hero"). He was born in 550 BCE and is considered to be the founder of the modern-day Jain community. Although there are millions of followers and thousands of monks of the Jain faith living in India, there are only two monks in America. Followers of Jainism in the States consist of social groups, often called "societies." Leaders of these societies are "presidents" or "directors." We interviewed Kanti Shah, president of Tulsa Jain Sangh, a Jain society based in Oklahoma. Paula: Please tell us about the relationship between Jainism and Mahavira. Kanti: Mahavira was a high-born member of a warrior caste who renounced the world when he was thirty to pursue a life as an ascetic. He is known as the 24th Tirthankara and has been the last to appear. Mahavira's moment of enlightenment came after twelve years of spiritual pursuit. He then gathered twelve disciples around him, and it was through these disciples that his teachings were eventually documented and disseminated. Jainism itself was actually practiced for thousands of years before that, but after Mahavira preached, the religion spread and gained popularity. Paula: You said that Mahavira was the 24th Tirthankara. What is a Tirthankara? Kanti: The Tirthankaras are ordinary people, just like you and me. But by practicing the principles of Jainism, becoming enlightened and getting rid of all karma, eventually they attained omniscience: the final pure natural state of existence in everlasting spiritual bliss. Paula: Does Jainism originate from a particular ancient text? Kanti: The sacred texts of the Jains are called Agamas. Most authorities agree that most of the ancient texts derive from Mahavira, who was in turn enunciating sacred truths that the Tirthankaras before him had taught. Handed down orally in the monastic communities, the sacred literature was not written down until about 500 CE. Paula: What are the principles of Jainism? Kanti: There are five main principles to Jainism: Non-violence; Speaking the truth; Non-possession; Celibacy; and Never stealing. By following those five principles, one will be rid of karma. Paula: Of these five principles, is one more important than the others? Kanti: Yes, it is the principle of non-violence: Do no harm to any living thing. This practice is called Ahimsa, of which one aspect is vegetarianism. It is important to live your life in awareness of how others want to live. Other living things want to live, too. Paula: Jainism is one of the oldest religions, maybe even the oldest. In your opinion, why has it lasted so long? Kanti: Because people believe in its principles — in particular, for its approach to non-violence. Jainism also brings responsibility to all people for their own peace and enlightenment. You don't have to depend on any higher power. You believe in the principles, you follow them, and you attain enlightenment. It's a matter of how you lives your life. Paula: There seems to be a difference between the ways Jainism is practiced here in America than in India. Kanti: The religious principles of Jainism are followed much in the same way in the States as they are in India. However, there are more rituals in India. It also can be much harder to practice Jainism in America. Paula: Is that because of the cultural belief systems? Kanti: Yes, the cultural belief systems and the environment. Paula: In my research I noticed that there are many groups in the States that call themselves social groups or societies and that their leaders are called presidents or directors. There doesn't seem to be any designated spiritual leaders for these groups. Since you are the president of a Jain society, would you also be considered a spiritual leader? Kanti: No, I would not consider myself a spiritual leader. Followers of Jainism know what the religion is about. It is a part of our culture. It is passed on through the family by the parents. There is no spiritual leader to follow in order to practice its principles. Paula: The only modern-day spiritual leader I was able to find in association with Jainism is Gurudev Shree Chitrabhanu who is presently in India. Can you tell me more about him? Kanti: Gurudev Chitrabhanu is the present spiritual leader of Jainism. He was born in 1922 in India, and was a monk for twenty-eight years, spending the first five years in silence and meditation. He realized that the ultimate purpose of all life was to expand one's awareness and liberate the consciousness from attachment and aversion. With this experience, Chitrabhanu emerged as an enlightened spirit. With his wisdom, lucid language and eloquent speech, he made a home within the hearts of millions all over India. Although he is not considered a Tirthankara, he is respected as the founder and spiritual adviser to the Jain Meditation International Center in New York City, as well as many Jain centers in the United States and other centers in England, Africa, Canada, Japan, Singapore, and India. He is a world-renowned author of over twenty-five books that reflect his philosophy and his message of world peace and nonviolence, amplifying the need to appreciate the sanctity of all life and to build solidarity in the larger family of mankind. Paula: Even though there are thousands of monks in India, there don't seem to be any Jain monks in America. Why is this? Kanti: There are only one or two in the States. One is in New Jersey, where there is a large temple and quarters for anyone who wants to be on retreat. Paula: It sounds as though one needs to live in India to be successful as a monk in the Jain faith. Kanti: No one wants to be a monk here: It's much harder. Being a monk is to live a very restrictive lifestyle. A monk of the Jain faith is not permitted to travel, to ride in a vehicle, and is not encouraged to participate in the secular world. There are also rituals performed every day. A Jain monk has no home of his own. He moves from village to village on bare feet. He accepts only small morsels of food from families for sustenance. He does not shave, but removes his hair by plucking. He keeps no extra clothes. He does not keep money. He meditates and prays in silence and solitude. He does not take baths, for there is Life in water — water itself is a living entity. He does not want to hurt anyone. The very tissue and texture of his life is beaming with reverence for all of Life, and this is the essence of Jainism. This is much harder to do in America. Paula: Yes, indeed, it would be. It must take a great deal of strength and conviction to follow such a restrictive path. How do they do it? Kanti: The Jain monk has a great deal of aspiration and strength: The higher the aspiration, the higher the flow of strength. Right Faith is the aspiration, which is the highest in the case of Jain monks, and Right Conduct is born out of aspiration and is also the highest. Therefore, Jainism puts all its stress on Right Faith. Right Knowledge is a bridge between Right Faith and Right Conduct. Paula: It seems that Jainism and Hinduism often have been confused. Can you comment on this? Kanti: Yes, this is true. These religions were parallel at one time. But in Hinduism there is a belief in a single deity — Brahma, Vishnu, or Krishna. Hindus believe in and follow a supreme power. They pray to that power to give them whatever they need. Jainism is different in that we don't pray to or ask for anything from a supreme power. In other words, it is up to the individual to attain what is needed. You do it by yourself. Once you have released karma, you can do anything. But you don't expect that there is one "god" and he is going to give it to you. Paula: So in Jainism, there is no one higher power. Are there other powers that you believe in? Kanti: No. We pray to the Tirthankaras and follow them, but they were human beings who got rid of their karma. They reached that enlightened state and they show us how to do it. But we do not ask somebody to give it to us. We do it on our own. Paula: I understand that there are Jain temples here in the States, and hundreds, if not thousands, of them throughout India. But they're not used in the way Christians use churches. What are the temples for? Kanti: We have temples to house the images of the Tirthankaras. We pray to them so that we may become like them. Paula: Are these enlightened Tirthankaras similar to Buddha, then? Kanti: Yes. Buddhism and Jainism were once parallel, and eventually separated from each other. There are some differences. However, the religions were so similar that many people followed both. Paula: What has been your personal experience with Jainism? Kanti: I was born into a Jain family and have always lived with the principles. It influences ones life in everything that one does. It brings an awareness of what one is doing at all times. Paula: Do you see a difference between yourself and those around you that don't practice Jainism? Kanti: Yes. We can see this. It's very hard to teach others the importance of non-violence. In the workplace, there are those who will talk about hunting and fishing, knowing that I am a strict vegetarian. They will often interrogate me about what I eat, which often brings about a deep discussion on food. I try to explain why it is important not to hurt anything or anybody for your self. I say to them, "If somebody hurts you, how do you feel about it? It is the same with all living things." Paula: Do you feel it's possible for modern-day people to follow Jainism and have it work in their lives? Kanti: Yes. They can do it as we do, although, as I said, it can be harder to practice it in this country. Since we don't eat meat or fish, it can make it more difficult to travel when it comes to meals. It can also be more difficult socially. But it works because we practice the principles and do no harm to any living thing. Paula: I've been a vegetarian for many years and I totally understand what you're saying. I wish everyone could be a vegetarian. The world would be a much more peaceful place. Kanti: Yes, it would. Paula: This has been a very interesting discussion and we're grateful that you took time out of your busy day to speak with us. In closing, what more would you like us to know? Kanti: Jainism is a great religion. It's up to you and you can follow these principles by doing it yourself. You don't have to depend on someone else or a higher power for enlightenment. One thing is sure, that it may be a harder religion than the others. Paula: It might be harder because it puts the responsibility of enlightenment on the individual? Kanti: Yes, and because of other restrictions on what you can or cannot do. But all in all, Jainism emphasizes that each individual is the master of his own destiny. And by living the principles, one can achieve permanent happiness now and hereafter.