Samani Mudit Pragya
Jaina Convention
Federation of Jain Associations In North America
Jainism And Modern Era
 Samani Mudit Pragya Samani Mudit Pragya is M.A. in Science of Living, Yoga and Meditation and an Assistant Professor at the Jain Vishwa Bharati University, Ladnun, India. She is a disciple of Acharya |
Jainism is among the most ancient religions of the world. Despite its antiquity, it has been a lesser understood religion in modern times.
There are four folds in Jainism: Sadhu, Sadhvi, Shravak, Shravika. Sadhus and Sadhvis are the prime teachers of Jainism. However due to restrictions incumbent on the religion, such as the avoidance of man made vehicles which may harm the environment, their travel is limited only to areas that can be traversed by foot. Therefore, many regions of India as well as abroad have been deprived of the greater understanding of Jainism.
Over the years the world has advanced with improved technologies, resources and opportunities such as better education, increased standard of living, better jobs and status in life. People of Jain faith have traveled to countries outside India in significant numbers. The migration that started as individuals slowly grew with the addition of their families and friends who coalesced in to groups and eventually their own society.
As a result, practicing Jains saw the need to build an edifice where people could unite and share their knowledge. This eventually led to Jain temples around the world to worship and perform religious rites and activities together. Jain philosophers, scholars, Samans and Samanis, disciples of Acharya Mahapragya, were invited on a regular basis from India to increase the greater understanding of Jainism. JAINA conventions for adults and YJA conventions for youths are now held annually and serve as a good educational foundation for all Jains. The foundation for subsequent generations of Jains is evolving rapidly in USA and bodes well for a greater appreciation of Jainism worldwide.
The growing networked society is indeed very encouraging for Jains outside India, yet the awareness of Jainism remains limited primarily to Jains. The majority of American society is still unaware of the religion and practice of Jainism, many of whom are unaware of the term 'Jain'. The intent of wider awareness is not conversion, but to increase the appreciation of the benefits that Jainism can bring to daily life in all societies. Jainism is not defined as a religion or sect, but a "practice of living" which may help people in all strata resolve many of the imbalances in their universe.
For example, in the present age of rapid technological and scientific advances, resulting globalization, centralization, and privatization of society have greatly increased the desires of man. Feelings of dominance over the whole world are taking root in many parts of society. Individuals begin their own companies, and as more enterprises are established, competitions increases. Due to cut-throat competition, often the economy falters. When technological advances bring a new idea or invention, the economy surges forward again. These cyclical swings cause economic systems to be in turmoil. We have lost unity in the relationships in business, society and above all in our family. Friendliness and compassion are no longer held dear, a rise in envy has changed the meaning of happiness.
There is greater focus to out-compete or succeed over our friends instead of a spirit of cooperation and mutual growth and success. Family structures, social networks, economic and national relations are being lost.
If one were to limit one's boundaries to a smaller area and stay true to that promise, they would allow others to also have the opportunity to grow. To resolve this problem the practice of Digvrata (limit of directions) may allow a person to minimize his confusion resulting from over achievement. This vow of Digvrata would bring more balance to our economy and equality amongst our community. This will help break down jealousy and hatred and instead foster goodwill for all.
Consumerism has led to an ecological imbalance. People have become obsessed with material desires and a constant need to improve their physical bodies. This has caused an explosion in the demand for products and services for these industries, which in turn has led to over-production of these goods by their manufacturers. These activities lead to ecological destruction and depletion of natural resources which are eventually exhausted. To prevent this wanton destruction and restore ecological balance, one must practice Bhogopbhoga Pariman vrat. By practicing this vow, we help in saving our resources by decreasing demand and therefore decreasing production.
Another problem is unnecessary violence. We reinforce this behavior by watching horse races, using cosmetic products that require testing on animals or supporting ideas of increase in armaments. This only exacerbates the problem in our society. By practicing Anarthdanda viraman vrat, we may limit our use of unnecessary cosmetic products and lend our support to non violent practices, thus reducing violence and promoting kindness and compassion.
In present era there is need to understand the significance of these three small vows. Conventions, Meditation and yoga camps, spiritual seminars and other religious efforts are the ways through which one can understand the religious values and their importance in modern age. The intention of arranging this kind of activities is to minimize the individual selfishness and develop the feelings of humanity and unity. But only by attending such spiritual events is not enough. To create a peaceful, healthy and balanced environment one has to bridge the gap between knowledge and conduct by practicing Jainism in daily life.