An Ahimsa Crisis: You Decide

We are living an age when humanity is severely suffering with strong-headed religious fundamentalism, cultural, intellectual and political intolerance, various forms of terrorism, economically dominant imperialism, rampant environmental degradation and deep civilizational crises. The constantly growing stock of nuclear armaments is posing serious threat to our very existence. In such an unnerving scenario, Ahimsa or Non-violence appears to be the only solace as also the most effective last resort for saving the earth and its inhabitants.

More than ever before, we need to seriously understand and analyse various aspects of Ahimsa and explain how it can be practiced in our day to day life. It should not remain merely a theoretical principle or religious dictum; rather it must become a 'way of life'. The present book by Shri Sulekh C. Jain makes a commendable effort in this direction and deals with various dimensions of issues involved in comprehending and actually practicing Ahimsa.

Ahimsa is the central concept of Jain philosophical and religious tradition. Mahavira, the last Tirthankara (Propounder) of Jainism, identified it with "Dharma" (the duty) itself and declared "Ahimsa Parmo Dharma" which means "Ahimsa is the highest of ultimate duty". The concept of Ahimsa in Jain tradition is deeply rooted in its metaphysics, which maintains equality of all souls and categorizes all living beings into one-sensed to five-sensed beings. It firmly believes that like human beings, the most evolved among five sensed beings (higher animals, beasts and birds), all other living beings including four sensed beings such as bees, three sensed beings such as ants, two sensed being such as worms, and even one-sensed beings such as trees (having sense of touch only), qualitatively have the same soul. The only difference being that of the level of development of consciousness.

Accordingly, every soul is potentially capable of attaining Moksha (the final liberation) or the highest level of consciousness and even can become a Tirthankara. This strong acceptance of the potential equality of all souls naturally leads to the recognition of the value and claim of every life form same as one's own. "Respect of life wherever found" and principle of reciprocity i.e. "we should do to others as we would like to be done by", inevitably becomes the most important and fundamental duty, as defined in Jainism.

This approach of Jainism is in direct contrast to the anthropocentric world view which is grounded on the belief that man is the center of the universe and has a natural dominion over whatever exists in it - animate or inanimate. The universe is created solely for consumption and enjoyment of human beings and they have inviolable right to exploit Nature and all other non-human entities for their own ends. Except man, no other cosmic being has any intrinsic value. Every other entity is of instrumental value only. Descartes, the father of modern western philosophy, strongly believed that animals have no soul and plants are lifeless entities.

Contrary to this, according to the non-anthropocentric world view of Jains, every entity, from the smallest plant to the highly developed five sensed beings, is endowed with life and consciousness, has intrinsic value and is connected with rest of the world with a subtle relationship of love and care. Welfare and happiness of one form of life necessarily influences, and is influenced by those of other forms of life.

This universe is one unitary whole and any harm to any part will ultimately result in the harm to the whole. In last few decades, the pro-pounders of Deep Ecology ethics, such as Laurance Johnson (Morally Deep World), Freya Methews (Ecological Self) and others have also advocated fervently for a similar holistic view of life. Jain metaphysics which views all living beings as repositories of potential divinity, leads to an ethics based on profound reverence for all life forms and prescribes 'way of life' which causes least harm to the equilibrium and harmony of the universe.

The Jain scriptures/texts provide a very comprehensive, thorough and in-depth analysis of various dimensions of Ahimsa and even the most-minute details of do's and don'ts in this respect are worked out with a care and precision which is scarcely found anywhere else. Ahimsa, according to Jain religious texts, is not limited to merely not taking life or killing a life form. It is extended to the level where even thinking and speaking of taking life, permitting or encouraging others to take life are considered as violation of the vow of Ahimsa. Moreover, merely abstaining from the killing of a living being is not enough for a Jain practitioner of Ahimsa.

Along with this, he is expected to engage in activities which help in saving and improving the quality of life of every creature in the universe. The four kinds of dana Ahar Dana, Aushadh Dana, Gyan Dana and Abhay Dana (providing food / nutrition, medicine and health services, education and knowledge and freedom from fear) are considered to be the basic duties of every Jain. The philosophical foundation of this concept of Dana lies in the positive aspect of Ahimsa. The strong emphasis on "Jiva Daya" in Jain scriptures reflects how compassion for every living being is central to Jainism and its principle of Ahimsa.

The present book by Sulekh C. Jain highlights these aspects of Jain religion and provides an .extensive analysis of the practical issues involved in making Ahimsa a "way of life". After giving a brief. historical and theoretical exposition of the notion of Ahimsa, the author primarily focuses on the critical examination of various day to day practices of Jains, which are inconsistent with or are violative of the principle of the non-violence.

Dr. Jain has been active in many religious and social activities within the Jain and non Jain communities in the U.S.A. and Canada. He is Founder /Co-Founder of several organization and institution in North America such as; Jain Center of Greater Boston (1973), Jain Society of Houston (1981), JAIN DIGEST Magazine (1985), Jinamanjari magazine (1985), JAINA Library (1988), Young Jains of • America (1989), Jain Center of Central Ohio at Columbus (1991), Jain Academic Foundation of North America (1994), Mahavir Vision Inc.(1994), JAIN SPIRIT International Magazine (1999), World Council of Jain Academies (1999), JVB Preksha Meditation Center in Houston (1999) and International School for Jain Studies-ISJS (2004).

Dr. Jain is the past Secretary and President of Federation of Jain Associations in North America (JAINA) which he served for 8 years and past President of Jain Society of Houston, Jain Center of Cincinnati/Dayton and several other organizations. Currently he is the Chairman of Governing Council of International School for Jain Studies, a senior advisor to Center for Jain Studies at Claremont Lincoln University and a trustee of Mahatma Gandhi Library in Houston, Texas, USA.

He has traveled extensively in India, U.K, Europe, Australia and Asia, met many Jain Leaders world over and participated in many seminars. In 1990, he participated in the International Jain Delegation to Buckingham Palace in London for a meeting and to present Jain Declaration on Ecology and Environment to H.R.H. Duke of Edinburgh. In 1993, he participated in the Parliament of World's Religions Conference in Chicago and also presented a paper there.

In November 1997, he presented a paper "Jainism; a Dynamic and Living Religion" and also represented Jainism at The Inter-Religious Federation for World Peace Conference held in Washington, D.C. In July 1998, Dr. Jain organized a World Conference on Jainism and Ecology at Harvard University, which was attended by many top Jain Scholars from USA, Canada, India and U.K including late Dr. L. M. Singhvi and late Dr. Nathmal Tatia. Prior to that, he had participated at two conferences at Harvard University on Multi Culturalism and Pluralism and at an International Seminar on Vedanta and Jainism held at Miami University, Ohio where he made presentations also.

In 1999, he participated in the International Seminar on Swami Umaswati and His Works held in New Delhi, India. In addition, he has also participated at several meeting on Animal Rights including the June 1996 March for Animals in Washington, D.C. He is passionate for introducing the study, teaching and research in Jainism at many universities and colleges in North America, Europe and other countries. Dr. Jain has taught credit hour courses in Jainism at the University of Dayton Ohio. Since 2004, he has been active in International School for Jain Studies (ISJS), an accelerated program on Jain philosophy, history and way of life for the North American University professors and students, which is integrated into academia. In ISJS program, India is the classroom. This is an experience-based program and along with the study of Jainism, the students also experience cultural immersion through home visitations, participations in festivals, rituals, and trips to historic sites in India.

Many University students and professors have described the International Jain Summer School program as a unique and life-changing experience. In 2012, the program was expanded to include teachers from Schools in USA who too go to India to study Jainism and ahimsa. So far, nearly 500 teachers, students and professors from more than 25 universities of 15 countries have benefitted from these programs and as a result more than 10 scholars have already completed their PhDs in Jainism and many more are now studying to complete their PhDs.

Dr Jain has delivered many talks and seminars, authored several papers on Jainism and has provided help and guidance in the publications of at least 4 books on Jainism (Tattavartha Sutra by Dr. Nathmal Tatia, three books in the French language; Lord Mahavira, Aspects of Jainism, The Jains Today in the World by Pierre Amiel) and a set of eight pamphlets on various aspects of Jainism (published by Mahavir Vision, Inc.) Sulekh Jain has received several academic, professional and cultural awards. In July 2009, he was awarded the JAINA RATNA award; the highest award given by the Federation of Jain Associations in North America for his lifelong services to Jain community.

Prior to that in 2007, the International Jain Sangh of USA honored him with its Award of Excellence. Sulekh Jain has been active in Jain community for the last 60 years. He writes papers and articles on Jain community issues and related topics and is frequently invited to give talks at many places in North America, Europe and in India. During his entire life, even though he was born in a particular Jain tradition (sect), Dr. Jain has believed, practiced, preached, propagated and supported whole heartily the concept and creation of a one unified, non-sectarian, cohesive, dynamic, responsive, forward looking and visionary Jain Sangh in North America that is free from sectarianism and regionalism. He has lived past 49 years of his life in UK and USA; more than 45 years in USA only.

He is active and proactive to preach and practice ahimsa as a way of life and he himself follows a nearly vegan life style. Professionally, Dr. Jain has a Ph.D. in Mechanical Engineering and an M.B.A. He has taught at several Universities in India, U.K and USA (including at M.I.T) and retired in 1998 from GE Aircraft Engines in Cincinnati, Ohio. He has nine US and International technical patents and authored or co-authored more than 50 technical papers and technical books. He and his wife Mrs. Ravi Jain of more than 53 years have been living in Houston, Texas, USA since 1998.

This extraordinary book "An Ahimsa in Crisis: You Decide" offers an opportunity for education and critical reflection by Jains and all who seek to realize nonviolent conditions from individual to global life. It is a model for self-critical inquiry within every other peace-seeking faith, philosophy, and practice.

The author's self-revelatory introduction is reminiscent of the Confessions of St. Augustine and Jean-Jacques Rousseau, and AConfession by Leo Tolstoy. Being neither monk nor academic scholar, but an engineering-trained Jain leader, his exposition of Jain Ahimsa ideals and critique of practices grows out of 50 years of cross-cultural experience bridging India and America. It will encourage self-reflection by readers in every vocation.

For non-Jains this book will introduce Jain thought and practices related to Ahimsa (nonviolence in thought, word and deed). As the world's most comprehensive nonviolent religion, distinctive but closely related to Buddhism, Jainism seeks non-injury to all forms of sentient life (humans, animals, plants, and the life-supporting elements of the environment). While Jainism historically has not been a proselytizing faith within India or abroad, in view of pervasive global violence Sulekh Jain seeks to contribute to universal understanding of its nonviolent transforming potentials by introducing it in world universities, not only in departments of religion and philosophy but in other fields of education.

To this end he and colleagues have founded the International School for Jain Studies (ISJS) that brings teachers and students to India. In this book readers will benefit from his skill as. cross-cultural educator. One can envision it as a valuable text inviting discussion at all levels of formal and adult education as well as in Jain and other communities, media, and the peace policy-making world. Sulekh Jain's vision is that every human being can become an ahimsak (truly nonviolent person).

He does not mean that everyone becomes a Jain but that universal values of nonviolence in thought, word and deed become practiced in everyday life. The book ends with passionate advocacy and empirical demonstration of the human and environmental benefits of a vegan diet as the mark of a "truly nonviolent person." He humbly admits the difficulty of achieving this even among Jains for whom vegetarianism is a defining expected practice. As a scholar still on a continuing journey from soldier, to academic political scientist, to awakening to nonviolence, and on to exploration of spiritual, scientific, and practical human capabilities to end killing of humans, I am greatly indebted to Jain teaching and encouragement.

Also to demonstrations of historical and contemporary non-killing individual and social capabilities among Buddhists, Christians, Gandhians, Hindus, Kingians, Muslims, and secular humanists. Among Jains, teachers have been Acharya Tulsi and the Anuvrat Movement, Yuvacharya Mahapragya who surprised and shocked me on first meeting by saying "We'll never get to nonviolence by religion alone"and stressed understanding of bioneurological factors. Swami Dharmananda taught me Preksha Meditation. Dr. S. L. Gandhi first introduced me to Jainism through the Anuvrat Global Organization.

From first meeting in Honolulu Dr. Sulekh Jain has been an inspiring example of Jain leadership. Thus my gratitude and enthusiasm for this book's educational and challenging introduction to Jain thought, problems of practice, and relevance for achieving global conditions of nonkilling Ahimsa. For from birth to natural death no human purpose can be pursued if one is killed.

**Content and Sample Pages**