Jain Digest February 2025 by JainDigest

JainDigest JainDigest

A Publication by the Federation of Jain Associations in North America

JAIN DIGEST

A Publication of the Federation of Jain Associations in North America (JAINA) email: jaindigestpublication@gmail.com

JAINA Headquarters email: jainahq@gmail.com, Website: www.jaina.org

JAINA Executive Committee

President: Bindesh Shah President@jaina.org

First VP: Atul Shah FirstVP@jaina.org

Secretary: Vipul Shah Secretary@jaina.org

Treasurer: Ketu Sheth Treasurer@jaina.org

VP Northeast: Kalpana Gandhi NorthEast-RVP@jaina.org

VP Mideast: Jigar Shah MidEast-RVP@jaina.org

VP Southeast: Kaushal Shah SouthEast-RVP@jaina.org

VP Midwest: Ram Gada MidWest-RVP@jaina.org

VP Southwest: Apurva Bhansali SouthWest-RVP@jaina.org

VP West: Dr. Jayesh Shah West-RVP@jaina.org

VP Canada Deepa Narang Canada-RVP@jaina.org

Past President: Haresh Shah haresh.shah@jaina.org

YJA Chair: Harshita Jain chairs@yja.org

YJA Chair: Mahima Shah chairs@yja.org

YJP Co-Chair: Mannan Mehta mannan.mehta@yjp.jaina.org

YJP Co-Chair: Apurva Talsania apurva.talsania@yjp.jaina.org

JAIN DIGEST Editorial Team

310-721-5947 email: jaindigestpublication@gmail.com

Jain Digest Committee Chairman and Editor-in-Chief

Dilip Parekh

Vice-Chairman and Staff Editor Dhruti Rathi

Section Editors

Compassion: Jayana Shah

Devotion: Dilip Parekh

Education: Reena Shah

Information: Raj Kumar Jain

Inspiration: Payal Seth

Transformation: Ramesh Khandhar

Young Generation: Sanjay Bhandari

Art and Design Jayana Shah

Advisors

Dilip V Shah

Anop Vora

Ramesh Khandhar

Dr. Hema Pokharna

On the Cover

Abhay Prabhavana – A Museum of Timeless Values Inspired by Jainism

Aerial View of Abhay Prabhavana - a must-visit Museum of Timeless Values – one of Asia’s largest cultural centers providing humanity with a tranquil space for learning, exploration, and reflection.

Disclosure

The Editorial Team endeavors to publish all the materials that are submitted but reserves the right to reduce, revise, reject, or edit any article, letter, or abstract for clarity, space, or policy reasons. The views expressed in the articles are those of the authors and do not necessarily represent the views of the Editorial Team. These articles are published with the authors’ names. The articles written or published by the Editorial Team are published as a joint contribution of the entire Editorial Team, and not necessarily represent the views of JAINA

Editor’s Note

Om Shri Veetragay Namah

Editor’s NotE Editor’s Note

Om Shri Veetragay Namah

Jai Jinendra,

Jai Jinendra,

On behalf of the Jain Digest Editorial Staff, I wish you a very Happy New Year! Wish you all a healthy, peaceful, prosperous and a spiritually uplifting 2025!

Unfortunately, this year has started with one of the biggest natural disasters in the history of Los Angeles. As I write this note on January 20th, thousands of fire-fighters and first responders are doing heroic efforts to bring the fires under control. We salute them for putting their own lives at stake, their bravery and many long hours of hard work. Thanks to JAINA’s World Community Service committee for joining hands with Jain Center of Southern California and many other organizations to provide immediate and long term assistance to those devastated by this tragedy.

I am pleased to inform you that two prominent proponents of Jain Dharma have joined us as regular contributors. One is our beloved dynamic speaker Rahul Kapoor Jain, and the other is Ajay Sheth, philanthropist and publisher/editor of the “Ma Swami Prerna” magazine. We are honored to have them on board and thank them for their interest in helping us bring enriching and meaningful content to you.

In this issue of Jain Digest we are pleased to bring you 17 articles on various topics – including two poems. In the Compassion section we have an article on the topic of selfcompassion by Kristin Neff – a pioneer in that field. We also have a thought provoking poem about compassion for nature by Dr. Mukesh Lathia

In the Devotion section, read an article – in Gujarati - by Dr. Ramjan Hasaniya, to get a deeper understanding of the Logassa Sutra Also in the Devotion section, an article by Krupali Shah provides us with the historical information about the various names of 108 Parshwanath Tirths.

In the Education section, Manish Modi, a writer, publisher and public speaker, provides us with a detailed comprehensive explanation about Sallekhana Dr. Arihant Kumar Jain, the founding Hon. Editor of “The Prakrit Times International Newsletter”, tells us why it is important to learn the Prakrit language

In the Information section we have four articles. In a fascinating review of the book “Bankrolling Empire” written by Sudev Sheth, Dilip V. Shah tells us the history of a most revered and trusted “Sheth Anandji Kalyanji Pedhi” formed in mid-1630s that has been managing 1200 Jain Tirths and Temples in India.

With blessings of Bhagwan and support & encouragement from all of you, our Editorial Team has now completed 8 years of service to the Jain community. Although the team members have changed over time, each has exhibited the same passion and commitment to bring you high-quality content. My heartfelt thanks for their hard work and unwavering support. Thanks to the JAINA Executive Committee members and JAINA Directors for their unconditional support and encouragement. It was wonderful to meet with many JAINA officials at the 2023 JAINA Convention in Lakeland, Florida. It was a great opportunity for many to meet each other in person after 4 years. The theme of the Convention – Maximize Human Potential – was very well received by the renowned speakers as well as the attendees. Memories of many events and loving interactions with others are still fresh in our minds. Traditionally, each time we include a brief convention report in Jain Digest. You will notice that this time we have chosen to show the convention highlights in pictures – on the front and back covers as well as inside the magazine. We felt that the enthusiasm, energy, and celebrations are better expressed in pictures than in words!

In the article “Living Life the Jain Way”, Ajay Sheth tells us how we can live a more joyful and meaningful life by following Bhagwan Mahavir’s teachings. Rahul Kapoor Jain tells us about what Jainism teaches us about ecology, in a wonderful video. Along with the link to it, we have included a transcript of the video as well.

In the article “Abhay Prabhavana – A Museum of Timeless Values Inspired by Jainism” , Manish Mehta takes us on a grand tour of the museum And in the article “12 Animal Symbols of the Kings of Heaven”, Dhruti Rathi explains the manuscript from the Philadelphia Museum of Art, Philadelphia, that depicts the animal symbols of the kings of the twelve heavens of the Vaimanika Gods

For many of us, consuming plant-based food is part of our upbringing and comes naturally. However, often we are not aware of its nutritional value. In a very thorough and informative article, Rajkumar Jain describes nutritional benefits of 15 plant-based foods

In the Inspiration section, Payal Seth narrates many stories from Michael Singer’s book “The Surrender Experiment” where he let the flow of life guide his actions and achieved monumental success. We hope that this thought-provoking article will inspire you to read the book and get inspired to seek the calm and freedom that comes from letting go.

Another inspiring article is by Dilip V Shah in the series “The Art of Giving Back”, featuring Drs. Jasvant and Meera Modi. Read the life story of this philanthropic couple from Los Angeles that has propelled a new dawn of Jain Academic education in America and many other countries.

We are honored and very thankful to Pujya Gurudevshri Rakeshji for sending us a transformative article in which he explains the impact of true listening, how it leads to contemplation, meditation and ultimately realization of the Truth. Also in Transformation section, in his poem “A Perfect Zero” Himanshu Gandhi reveals the secret to become free from the ups and downs of life

In the Young Generation section read what made Jainam Jain’s solo travels an impactful experience

My sincere thanks to all the writers for their contribution and to the members of our editorial team for their dedication and hard work.

If you would like to write an article for our next issue to be published in June 2025, please write to us at: jaindigestpublication@gmail.com Or call or send a message at 310-721-5947.

Seva,

Dilip Parekh

Muttha from children about

However, we could not stay away from words completely. Two of our editors - Sanjay Bhandari and Dhruti Rathi - wanted to share their feelings about the convention. Sanjay got an excellent opportunity to students, we students at We are pleased sections that Compassion story about starred chef, celebrated for extraordinary In the Devotion a veteran Canada, on other is a prayer writer Mudit In the Inspiration Sudha Murt and philanthropist simplicity, fearlessness, If forgiveness find it hard, Transformation article about deeply analyzes that he intends forgiveness. who shares effects of holding these articles In the Education values education

JAINA President’s Address to the JAINA Community

JAiNA PrEsidENt’s MEssAgE

Dear Esteemed Members of the JAINA Community, Pranam & Jai Jinendra,

As we embark on focusing on a new year filled with promise and potential. We shared many details of achievements & activities performed during the year 2024 in JAINA newsletters. Today, I am delighted to share with you the significant strides JAINA has made in our journey toward operational excellence and showcase vision for the future.

Operational Excellence

Our commitment to providing the governance and efficiency that our community expects and deserves has led us to achieve several remarkable milestones.

First and foremost, I must commend the dedicated efforts of our Treasurer, Secretary, and Financial Council Members. Their relentless work has been instrumental in stabilizing and standardizing JAINA's financial policies, accounting, and auditing activities. One of our standout achievements has been the launch of the JAINA Expense Authorization Tool, which ensures auditable, standardized processing and streamlines our back-office accounting activities. Additionally, we have successfully completed pending financial audits for the years 2018 through 2023, a testament to our commitment to transparency and accountability.

In our pursuit of operational efficiency, we have also made significant strides in enhancing communication and recordkeeping. JAINA's fortnightly newsletter has been revitalized, and we have streamlined the news collection process to keep our members informed and engaged. Furthermore, we have managed and streamlined member Jain Center records, ensuring that contact information, President’s details, and JAINA Director(s)’ details are maintained accurately and efficiently.

The launch of the Microsoft Teams platform marks a significant leap forward in our operational capabilities. This platform has been adopted as the working standard, enabling JAINA committees to achieve operational excellence with standardized emails, online storage, and conference facilities. We have also implemented rolebased identities for the JAINA Executive Committee, enhancing global brand recognition and accountability. To further strengthen our governance, we have established a

Conflict-of-Interest Policy for the JAINA leadership team, including the Executive Committee, Board of Directors, and Committee Chairs.

Vision

As we look ahead to 2025, our organizational excellence vision and goals are centered around continued growth, collaboration, enabling community, and developing leadership within the Jain community. We aim to enhance our outreach efforts, welcoming newer Jain centers into the JAINA family and fostering unity and growth. Our global collaborations will expand as we engage with Jain and similar organizations locally and internationally, furthering JAINA's vision and fostering meaningful partnerships.

We will actively market JAINA's achievements and activities, enhancing our visibility and recognition to further our reach. Mentoring and elevating new Jain leaders will be a priority, ensuring the growth and sustainability of our community. The JAINA Convention 2025 in Chicago is on the horizon, and we are committed to making it a memorable and impactful event. Empowering and enabling JAINA committees to achieve their vision and goals effectively will remain a cornerstone of our strategy.

Operational excellence will ensure that JAINA functions at its best, fostering a thriving, well-organized community that can achieve its goals and uphold its values. This encompasses transparent governance, efficient resource management, enhanced communication, advanced technological integration, continuous improvement, and quality service to member centers.

Furthermore, we will establish and launch an Endowment and Planned Giving program to elevate JAINA financial footings to be able to embark on vital impactful projects by JAINA. Efforts are ongoing to rejuvenate JCLC initiatives to help Jain centers in multiple ways including facilitating financial assistance for new-upcoming Jain communities by reflecting our commitment to sustainable growth and excellence.

These goals reflect our unwavering commitment to growth, collaboration, and leadership within the Jain community. Together, we will continue to build a strong, vibrant, and harmonious community that honors our values and looks forward to a future filled with promises.

With gratitude and warm regards,

Bindesh Shah

Self-CompaSSion

Self-Compassion or Self-Esteem - What is more Beneficial?

By Kristin Neff

or Self-eSteem - What iS more BenefiCial?

KristiN NEff

Kristin Neff, Ph.D., is an associate professor in educational psychology at the University of Texas, Austin. She is the author of Self-Compassion: The Proven Power of Being Kind to Yourself (William Morrow, 2011) and co-author of The Mindful Self-Compassion Workbook (Guilford, 2018).

(This article contains portions of an article titled “Why Self-Compassion Trumps Self-Esteem” written by Kristin Neff published on the website of Greater Good Science Center at UC Berkeley on May 27, 2011)

“If your compassion does not include yourself, it is incomplete.”

Jack Kornfield

Imagine that you are an amateur singer-songwriter, and you invite your friends and family to see you perform at a nearby coffeehouse that showcases local talent. After the big night you ask everyone how they thought it went. ‘You were average’ is the reply. How would you feel in this scenario? Ashamed, humiliated, like you were a failure? Would you suffer with low selfesteem?

What is Self-Esteem?

Self-esteem is an evaluation of our worthiness as individuals, a judgment that we are good, valuable people. In our incredibly competitive society, being average is unacceptable. We have to be special and above average to feel we have any worth at all.

Pitfalls of giving more importance to Self-Esteem

When we base our self-worth on achieving high selfesteem, we feel the pressure to be better than others. While it’s natural to want to feel good about ourselves, this desire often leads to harmful comparisons. Trying to convince ourselves that we are special or above average comes with a cost: we may put others down, avoid facing our own weaknesses, or get stuck in cycles of self-doubt

When we do achieve something that raises our selfesteem, we might temporarily feel good about ourselves. But this satisfaction is often fleeting, like a sugar rush - it feels great in the moment but crashes just as quickly. And right after the crash comes a pendulum swing to despair when we don’t meet our high expectations or fail short compared to others. This reliance on feeling better by comparing with others can lead to anxiety, insecurity, and even depression.

Although thousands of articles have been written on the importance of self-esteem, researchers point out all the traps that people can fall into when they try to get and keep a sense of high self-esteem such as: discrimination, prejudice, narcissism, self-absorption, self-righteous anger, and so on.

The Alternative: Self-Compassion

So, what’s the solution? To stop judging and evaluating ourselves altogether. To stop comparing ourselves with others. To stop trying to label ourselves as “good” or “bad” and simply accept ourselves with an open heart. To treat ourselves with the same kindness, caring, and compassion we would show to a good friend - or even a stranger, for that matter.

Self-compassion helps us move past the harmful need for constant validation and allows us to embrace our flaws without harsh self-criticism.

Self-compassion has three main components:

1. Self-Kindness: Realize that we be gentle and understanding with ourselves rather than being harshly critical and judgmental.

COMPASSION

2. Common Humanity: Recognizing that mistakes and struggles are part of being human rather than feeling isolated and alienated by our suffering.

3. Mindfulness: Acknowledging our pain without ignoring or exaggerating it, so we can approach it with balance.

Unlike self-esteem, self-compassion doesn’t rely on external achievements or comparisons. It provides a stable foundation, helping us feel worthy even when life doesn’t go as planned. For instance, instead of thinking, “I failed and I’m not good enough,” selfcompassion allows us to say, “It’s okay to faileveryone struggles sometimes. I will learn from my mistakes and do better next time.”

Scientific Evidence for Self-Compassion

This means that unlike self-esteem, the good feelings of self-compassion do not depend on being special and above average, or on meeting ideal goals. Instead, they come from caring about ourselvesfragile and imperfect yet magnificent as we are. Rather than pitting ourselves against other people in an endless comparison game, we embrace what we share with others and feel more connected and whole in the process. And the good feelings of selfcompassion don’t go away when we mess up or things go wrong. In fact, self-compassion steps in precisely where self-esteem lets us down - whenever we fail or feel inadequate.

Studies have shown that self-compassion offers the same benefits as high self-esteem - such as less anxiety, more happiness, and greater optimism - but without the drawbacks. For example, self-compassion is not linked to narcissism, while high self-esteem often is. People who practice self-compassion are less likely to feel defensive or engage in unhealthy comparisons.

In one study, my colleague and I found that selfcompassion led to more stable feelings of self-worth over time. Participants who relied on self-esteem experienced ups and downs depending on external factors, such as success or approval from others. In contrast, self-compassionate individuals reported steady feelings of worth, even in difficult times.

Practicing Self-Compassion

Practicing self-compassion might feel unfamiliar at first, but it’s simpler than you think. Here are some ways to start:

• Talk to yourself kindly

Replace self-critical thoughts with gentle reminders: “I’m doing my best, and that’s enough.”

• Connect with others

Remember that everyone makes mistakes - t’s part of being human.

• Pause and reflect

Take a moment to acknowledge your struggles with balanced awareness, without getting overwhelmed.

• Be appreciative of others

Learn to feel genuine pleasure in the virtues and capabilities of others. This will help you in appreciating their success and not focus on your failures.

Conclusion: An Island of Calm

Self-compassion provides a refuge from the endless cycles of judgment and comparison. By accepting ourselves as we are - imperfect yet worthy - we can find peace and connection. It’s not about being better than others; it’s about being kind to ourselves. By tapping into our inner wellsprings of kindness, acknowledging the shared nature of our imperfect human condition, we can start to feel more secure, accepted, and alive.

It does take work to break the self-criticizing habits of a lifetime, but at the end of the day, you are only being asked to relax, allow life to be as it is, and open your heart to yourself. It’s easier than you might think, and it could change your life.

“Being human is not about being any one particular way; it is about being as life creates you - with your own particular strengths and weaknesses, gifts and challenges, quirks and oddities.”

Kristin Neff

The Man In The Wood

Dr. Mukesh Lathia

the man in the Wood dr. MuKEsh LAthiA

Dr. Mukesh Lathia is a Board-Certified psychiatrist practicing in Michigan for more than 25 years. He is also an avid, published poet and author He writes in Hindi, English and Gujarati. He has presented his poems and memoirs in several forums including American Psychiatric Association, iLead, Bharatiya Bhasha Parishad, Kolkata, AAPI (American Association of Physicians of Indian Origin) and other organizations. He is an Executive Member of American Psychiatric Association Art Council and Founding Member of Interfaith, Saginaw. He has recently produced a documentary on mental health, “Mentality”, which has won awards at various film festivals.

Editor’s Note: For Jains, Compassion is not limited to humans and animals; it includes nature also Jainism has always emphasized on the symbiotic relationship between nature and humanity. If one were to paraphrase the teachings of our Tirthankars, it would read, "Do not step on the grass. Do not harm the tree. Let the nature be."

Here is poem symbolizing the disruption of harmony between humans and nature brought about by human greed and shortsightedness. To view a cinematographic version of this poem in Mukeshji’s own voice go to: https://www.youtube.com/watch?v=jg3FBdqREcc

I smell the crisp air whooshing through

The tapestry of branches above - a Heavenly treat;

I hear the restless rustle of dried leaves

At my weary feet.

I turn along the curve of the way

Under a scorching sun’s shimmering ray

To light upon a scene,

As ghastly as it has ever been!

A man, his tout, sweaty torso forward bent,

Mindless of the wood’s sound or scent,

Under the nature’s large canopy, a mere elf,

Humming a cherished tune to his content self,

Chipping away the stout bole of a tree

With a hatchet - carved from the bark of a tree.

I feel the earth tremble, quiver, And down my spine a cold shiver.

Many an hour alone I spend.

When, if ever, will the madness end?

Many an hour alone I spend.

When, if ever, will the madness end?

Antiquity of the 108 Parshwanath Namavali

By Krupali Virag Shah

antiquity of 108 parShWanath namavali

KruPALi VirAg shAh

Krupali Virag Shah is a working professional at a renowned university in Gujarat. She has adhered strictly to Jain principles since childhood. Two of her cousins took Diksha and became Jain nuns She also maintains a blog focused on Jain Tirthyatra, particularly the 108 Parshwanath Tirthyatra and other sacred sites, since 2018. Recently, she published a Gujarati-language book titled Soneri Sansmarano (Golden Memories) about her pilgrimage experiences. She is deeply interested in Jainism, including its history, Tirthas, ancient idols, and architecture.

Many people wonder why the various lists of 108 Parshwanath Tirths differ from each other when they read the Vandana, Stotra, or other books. To answer these questions, I consulted numerous books, both ancient and modern. I compiled information from the 108 Parshwanath Vandana, Stotra, Stavans, Naammala, Chaitya Paripati and other texts related to Shri Parshwanathji. The Naammala was particularly helpful for understanding the geography and history of various Jain pilgrimage sites.

Different books include a Namavali (list of names) of the 108 Parshwanath Tirths, detailing their locations Some of these still exist today with the same names and locations; others have evolved over time, with changes in names and locations. Some have been relocated and are now under the governance of different religious groups, and some have been lost with time without a trace.

I have personally visited over 500 Jain Tirths, 128 of which are associated with Shri Parshwanathji, as primarily mentioned in the Namavali of 108 Parshwanath Tirths. Lord Parshwanath, the 23rd Tirthanker, is revered under different names in various places. These names carry specific significance, often derived from the village name or the story behind the idol. Although there are 1008 names of Shri Parshwanathji, not just 108, it is clear that each name corresponds to different locations It is common to find Shri Parshwanathji as the Mulnayak (main deity) in ancient Tirths. The Tirths listed in the Namavali of 108 Parshwanath, attract more pilgrims compared to other Tirths, which is beneficial for their maintenance. Without pilgrims, these Tirths could become neglected and desolate

Many Tirths have been destroyed, and during invasions, their idols were moved to safer locations, often buried nearby. Over time, some Tirths lost their visitors due to difficult geographical locations and accessibility. Natural calamities, such as earthquakes and floods, may have also contributed to their destruction The original 108 Parshwanath Namavali differs significantly from the present one.

While the names of the Tirths may have changed, their importance remains. We should respect all Tirths equally and contribute to their preservation. According to the ancient 108 Parshwanath’ Namavali, there are many unknown Tirths alongside the known ones like Palitana, Girnar, Ratlam, Diu, Vadnagar etc. The Namavali mentions ‘Gopachal,’ now located near Gwalior, Madhya Pradesh, where a large idol of Lord Parshwanathji in the padmasana posture is enshrined. This idol has survived numerous attacks by non-believers.

DEVOTION

Vadnagar, for instance, is considered the first foothill of Palitana, according to ancient records. In the past, the Palitana hill extended up to Vadnagar. An ancient Jain temple exists at the base of this area, where an idol of Lord Mahavir Swamiji, from the time of King Samprati and other idols are housed in the Hathiwala Derasa’. Nearby there is a temple dedicated to Lord Adishwarji, where an ancient idol of ‘Sahastrafana Parshwanathji’ is enshrined, possibly listed in the original 108 Parshwanath Namavali

“If your compassion does not include yourself, it is incomplete.”

Jack Kornfield

What is Self-Esteem?

A few years ago, a complete Jain temple with 52 peaks was discovered in Umta village near Vadnagar, along with over 74 idols of Jain Tirthankers. These idols were later distributed among the Digamber and Shwetamber sects, who built a new temple at the site and installed some of the idols there.

It is possible that some villages were known by different names in ancient times and were renamed during the rule of non-believers. For example, the village ‘Hadli’ may have also been called ‘Vadali’, where the ancient idol of Shri Amizara Parshwanathji is enshrined. Similarly, there is a village named ‘Hadali’ in Punjab, Pakistan. Kantipur is located in Nepal.

The ancient Namavali also mentions Shri Dada Parshwanath at Vadodara, while the current 108 Parshwanath Namavali places the Shri Dada Parshwanath idol in Beda, Rajasthan. There is a possibility that entire villages ceased to exist due to invasions, resulting in the looting, destruction, or burial of temples and idols.

The book 108 Parshwanath Chaitya Paripati by Shri Panyas Kalyansagar provides valuable information on Tirths like Vadali, Vataprad, Gogunda, and Chambleshwar, which still exist today. The Shwetamber and Digamber sects have a dispute regarding the management of Shri Chambleshwar Parshwanath. Shri Panyas Ratnakushal Vijay M.S.’s 108 Parshvanath Sankhya Tirthmala also offers relevant information.

Pitfalls of giving more importance to Self-Esteem

The 108 Parshwanathji Namavali by Shri Meghvijay Upadhyayshri mentions a Tirth of Shri Dudhadhari Parshwanathji near Vadali. Ellora is also included in this Namavali, where a colossal idol of Lord Parshwanathji is situated This is a Digamber Tirth, and it is possible that this idol is the one referenced in the book.

The ancient Tirth ‘Gangani’ may refer to ‘Ghanghani, ’ near Jodhpur, which has an ancient idol of Shri Chintamani Parshwanathji. Historical records indicate that a golden idol of Lord Parshwanathji was installed by King Chandragupta but was buried underground to protect it from invasions. This suggests that Gangani Parshwanathji may have been included in the 108 Parshwanath Tirths.

Although thousands of articles have been written the importance of self-esteem, researchers point all the traps that people can fall into when they try get and keep a sense of high self-esteem such discrimination, prejudice, narcissism, self-absorption, self-righteous anger, and so on.

The Alternative: Self-Compassion

So, what’s the solution? To stop judging evaluating ourselves altogether. To stop comparing ourselves with others. To stop trying to label ourselves as “good” or “bad” and simply accept ourselves an open heart. To treat ourselves with the same kindness, caring, and compassion we would show a good friend - or even a stranger, for that matter.

Shri Kavi Durlabhchand Gulabchand's 108 Parshvanath Sankhya Tirthmala mentions Tirths like Khamana Parshvanath, Jagannath Parshvanath, Chellan Parshvanath, and Tiwari Parshvanath, which are either no longer extant or are worshiped by other religions.

The 108 Godi Parshwanath Stotra lists places like Diu, Tiwari, Uthamana, Mehmdavad, Amod, and Kapadvanj Tirths exist in these locations, and idols of lord Parshwanath are present, but they are not mentioned in the current 108 Parshwanath Namavali. For example, Mehmdavad once had a temple of Shri Chintamani Parshwanath, destroyed by invaders.

Bibipur, now known as Saraspur in Ahmedabad, Gujarat, was once home to a temple of Shri Chintamani Parshwanathji, built by Shantinath Sheth The temple was destroyed during invasions, but the idols were relocated to another temple in Ahmedabad (Jagvallabh Parshwanath temple, Kalushini pol).

The 108 Parshwanath Namavali has evolved over time, with some Tirth locations being added or removed. Idols have relocated, as seen as in the case of Shri Ghiya Parshwanath, originally in Patan, Gujarat, now enshrined in Manasmandir, Shahpur, Maharashtra.

Self-compassion helps us move past the harmful need for constant validation and allows us to embrace our flaws without harsh self-criticism.

Self-compassion has three main components:

1. Self-Kindness: Realize that we be gentle understanding with ourselves rather than being harshly critical and judgmental.

Despite these changes, devotion and faith in Lord Parshwanath have remained steadfast The passage of time and destruction from invasions have made it challenging to trace the origins of many ancient Jain temples and artefacts, as their histories are often intertwined with broader historical and political events in the region.

Sallekhanā / Santhārā

A Correct Understanding of a Revered Age-Old Indian Tradition

By Manish Modi

sALLEKhANA / sANthArA “ MANish Modi

Manish Modi is a spiritual seeker, writer, translator, publisher, and public speaker attempting to present Jain wisdom in contemporary contexts. Manish runs the publishing house founded by his great-grandfather Pandit Nathuram Premi in 1912 and tries to keep to the family tradition of publishing excellent books He is part of a group of Jains known as the Jain Response Group which takes up issues related to Jainism and ensures that the Jain viewpoint is projected accurately and fairly over the media, both conventional and electronic.

Email: hindipremi1912@gmail.com

There is only one eternal truth: one who is alive shall die. The evolution of thought and conscience permits transcending to a higher realm. Here, the focus is not on death but on living in a way that unburdens the soul. Unburdening the soul of the karmas it has bound is the bedrock of the Jain religion, and the journey to unburden the soul, which begins with gaining consciousness, continues until the one eternal truth is realized, albeit without focusing on death. Simply carrying on with life, abiding by the religious prescriptions of the Jain faith, is a journey. The last mile of this journey is known as sallekhanā/santhārā, where the focus is not to die but to complete the journey in the most unburdening way possible.

Jainism, one of the world’s most ancient religions, offers a unique and deeply spiritual perspective on this existential dilemma through sallekhanā, also known as santhārā - a voluntary and meditative embrace of death through fasting. Far from morbid, this practice is a life-affirming commitment deeply rooted in Jain philosophy, which holds a profound reverence for life, emphasizing equanimity and self-discipline.

Undertaken when the body becomes incapable of sustaining spiritual growth - due to age, illness, or natural calamities - sallekhanā represents a conscious, peaceful acceptance of life's impermanence. It is meticulously guided by an ascetic mentor (niryāpaka), ensuring the aspirant understands life, death, and liberation. Crucially, sallekhanā is not a solitary journey but a collective one marked by family consent and support, contrasting with the isolation associated with impulsive acts like suicide.

Sallekhanā or Santhārā: Do They Mean Different Things?

Both terms refer to the very same practice but emphasize slightly different aspects.

Sallekhanā: It is a Sanskrit word meaning "purification," "cleansing," or "scraping away." It encompasses the entire spiritual process of purifying the soul through detachment, equanimity, and fasting.

Santhārā: This term originates from the Sanskrit word saṃstaraṇa, referring to the mat or bedding on which the

practitioner rests during the process. Once the practitioner begins santhārā, their movements are limited to a small area, and as their physical frailty increases, they remain confined to this space.

Interestingly, santhārā refers to the bedding itself, symbolizing the entire process. Thus, while the Sanskrit term sallekhanā denotes the whole process, the Prakrit term santhārā serves as a synecdoche.

During sallekhanā, the practitioner lies on their santhārā, cultivating equanimity (samatā bhāva) and preparing for spiritual liberation. The process takes place under the direct supervision of an experienced Jain monk or nun, with family members and loved ones offering emotional and moral support.

Jainism: A Religion of Self-Reliance

Jainism champions self-reliance, rejecting the notion of a central deity controlling the universe. The Jain worldview posits an eternal cosmos without creation or destruction, where every soul is inherently immortal, infinite, uncreated, and self-governing.

Central to Jain teachings is the belief that all souls have the potential to attain liberation and become Jinas (conquerors of the self). This egalitarian outlook transcends distinctions of gender, caste, nationality, ethnicity, and species, asserting the equality of all souls.

The Jain Concept of Karma

In Jainism, karma is not a metaphysical abstraction but a material phenomenon - imperceptible particles that attach to the soul, much like dust adheres to sticky surfaces. Negative karmas accrue through attachment, aversion, or harmful actions, while virtuous conduct aids in shedding them. Liberation ( moksha) demands both the shedding of existing karmas and the prevention of new attachments. Achieving vītarāgata - a state of supreme detachment and perfect equanimity - is the goal of every aspirant.

The Path of Liberation

The Jain spiritual path seems exacting to many, requiring the mastery of 4 core accomplishments:

1) Samyak Darśana (Enlightened Perception): Self-realization

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2) Samyak Jñāna (Enlightened Knowledge): Scriptural and experiential wisdom.

3) Samyak Cāritra (Enlightened Conduct): Ethical behavior aligned with self-realization.

4) Samyak Tapa (Enlightened Penance): Ascetic practices aligned with self-realization.

These accomplishments purify the soul, enabling it to transcend the cycle of transmigration (saṃsāra) and attain liberation ( moksha). Jain scriptures offer precise guidance on this spiritual journey while cautioning aspirants about potential challenges.

One observes that even with the smallest things in day-today life, Jain ascetics and laypersons make progress in their spiritual journey. Therefore, what may appear grueling and arduous to many becomes a way of life for the Jains. For instance, practicing the ūnodarī tapa (eating less than one’s appetite) on a daily basis or following the deśa vrata (restricting oneself into a geographical territory for some time) is sometimes part of the routine for many Jain votaries.

The revered text Bhagavatī Ārādhanā outlines these principles and offers practical guidance to overcome obstacles. It begins with the reverent invocation:

"Bowing in obeisance to the Siddhas (unembodied supreme liberated beings), Arihantas (embodied liberated beings), and others (ācāryas, upādhyāyas, and sādhus), I shall adumbrate in sequence the four accomplishments perception, knowledge, conduct, and penance and their fruits for achieving one’s true nature."

Sallekhanā: Embracing Equanimity

Equanimity (samatā bhāva) is central to the practice of sallekhanā It represents the culmination of a lifelong spiritual discipline and serves as the aspirant’s final act of detachment. This voluntary path eventually manifests into the actual determination of the vow. Samatā bhāva, or the state of equanimity, is a fundamental principle in Jainism. It is the state of mind where one remains unaffected by the dualities of life, such as pleasure and pain, success and failure. This culmination of the journey is undertaken by both monks and laypersons when they are no longer able to uphold their vows due to age, illness, or infirmity. At this point, the aspirant takes the ultimate spiritual stand - remaining equanimous between life and death. Death, therefore, is not the end but a conscious decision to relinquish all attachments to the transient material world.

Jains view the body as a temporary vessel for the eternal soul (jīva). In this belief system, death is not an end but a transition, akin to changing garments. Sallekhanā honors this perspective, allowing aspirants to prepare for this inevitable passage with profound clarity and peace.

The practice involves gradually renouncing food, water, and worldly attachments - not as an act of despair but in the spirit of ultimate equanimity to attain spiritual purity. Aspirants cultivate samatā bhāva (equanimity), a state of mental calmness and composure that enables them to face life’s challenges with balance. This equanimity helps them overcome emotions such as anger, greed, and passion, thereby preparing the soul for the ultimate goal of spiritual liberation (moksha).

Unlike suicide, which is impulsive and rooted in anguish, sallekhanā is a deliberate, peaceful, and spiritual practice. It can only be undertaken when the body has outlived its capacity to support spiritual practice. The ethical and spiritual framework surrounding sallekhanā ensures that it is performed under the guidance of a niryāpaka (spiritual mentor) and with the support of family members, thereby upholding its authenticity and sanctity.

Types of Death from the Standpoint of Samyak Darśana (Self-Realization)

To argue that sallekhanā/santhārā is akin to suicide is both ironical and ignorance-laden. It is ironic because suicide as an act of violence cannot coincide with the strict requirements of the journey of sallekhanā. It is ignorant because it depicts a lack of effort and willingness to understand the concept clearly, as explained in the Jain scriptures.

Jain scriptures categorize death into five types, reflecting the spectrum of spiritual awareness and ethical discipline:

1) Paṇḍita-paṇḍita-maraṇa: The death of a fully selfrealized seeker wholly immersed in samyak darśanajñāna-cāritra-tapa (enlightened perception, knowledge, conduct, and austerities).

2) Paṇḍita-maraṇa: The death of a self-realized seeker partially immersed in samyak darśana-jñāna-cāritra-tapa (enlightened perception, knowledge, conduct, and austerities).

3) Bāla-paṇḍita-maraṇa: The death of a seeker with limited yet meaningful spiritual insight.

4) Bāla-maraṇa: The death of a person lacking any spiritual insight or awareness.

5) Bāla-bāla-maraṇa: The death of a person entirely devoid of spiritual insight or ethical understanding.

Conditions for Undertaking Sallekhanā/Santhārā

Jain scriptures list stringent criteria under which sallekhanā, also known as santhārā, may be undertaken. This sacred practice is not a casual choice but a profoundly spiritual decision, permitted only in specific and exceptional circumstances.

These include:

1) Extreme Frailty: When the body is so frail that it cannot sustain life meaningfully, sallekhanā may be considered.

2) Incurable Illness: If a person is suffering from a severe and incurable disease with no hope of recovery, sallekhanā offers a peaceful and dignified way to accept the inevitable. This calm dignified and serene nature of sallekhanā ensures that the aspirant can face their condition with tranquility and respect.

3) Absence of Basic Sustenance: When a person cannot access essential resources such as food or water due to extreme conditions, sallekhanā provides an alternative to enduring prolonged suffering.

4) Catastrophic Circumstances: When an individual is trapped in a natural disaster or man-made calamity and knows that escape is impossible, they may choose to embrace sallekhanā as a calm and fearless way to leave this life rather than facing death with pain or despair.

5) Soundness of Mind and Judgement: The seeker of sallekhanā must be of sound mind and capable of making a conscious decision. The practice can only be undertaken by someone fully aware and in complete command of their senses.

6) Availability of an Experienced Niryāpaka: It is extremely difficult for a seeker to undertake the arduous task of sallekhanā without the dedicated guidance of a spiritually advanced Jain ascetic. The process of sallekhanā is arduous and painful, requiring constant vigilance on the part of the seeker and his guru.

The underlying principle of sallekhanā is to approach death with consciousness and dignity, ensuring that it becomes a spiritual transition rather than a fraught and heartbreaking struggle against the inevitable. It is guided by detachment and acceptance, reflecting the Jain belief in equanimity (samatā bhāva), a firm conviction in the transience of worldly existence, and an unwavering belief in the infinite and eternal nature of the soul.

Qualities of a Niryāpaka

The niryāpaka is typically a learned Jain ācārya or a senior Jain ascetic who has undergone specialized training in leading sallekhanā. The age and gender of the niryāpaka are irrelevant, as their role is defined by their spiritual and doctrinal qualifications. While the niryāpaka is usually an ordained Jain ascetic, a self-realized layperson may also serve as a niryāpaka in exceptional circumstances. Regardless of their status, the niryāpaka must be a self-realized soul capable of guiding the aspirant on the right spiritual path. To fulfil this crucial role, the niryāpaka must possess the following qualities:

1) Samyak Darśana (Self-Realization): Experience of the pure soul

2) Profound Understanding of Jain Doctrine: Comprehensive knowledge of Jain philosophy and principles

3) Mastery of Relevant Jain Texts:

An in-depth u nderstanding of scriptures that address sallekhanā/ santhārā/samādhi maraṇa

4) Calmness and Patience: The ability to remain composed and patient, especially in challenging situations.

5) Strong Motivational Skills: An aptitude for inspiring and uplifting the aspirant during their journey

6) Ability to Build Rapport: The capacity to develop a close and supportive relationship with the sallekhanā aspirant, providing emotional and spiritual guidance to the aspirant and their family members and loved ones

7) Understanding of Law and Human Psychology: Knowledge of relevant legal framework and insight into the psychological aspects of human behavior

8) Relevant Experience: Previous experience in assisting sallekhanā aspirants individually or as part of a group

Historical and Modern Relevance

The practice of sallekhanā, or the voluntary and peaceful preparation for death through the gradual renunciation of food and water over a period of time, is reflected in all Indian religions, albeit under different names. In Hinduism, it is called samādhi maraṇa or prāyopagamana, which focuses more on the end result than on the journey toward it. While there are numerous instances in Hinduism where individuals renounce food and water to achieve higher spiritual goals or liberation, there are also cases where people attain samādhi by burying themselves alive (bhū samādhi) or immersing themselves in water (jala samādhi) among others.

Although the outcomes of these practices are similar, the methods and the journey differ significantly between Jainism and Hinduism. In Jainism, death is never pursued as a goal nor achieved rapidly; instead, it is the culmination of a deliberate, spiritual process aimed at liberation. In contrast, some examples of Hindu samādhi, such as bhū samādhi or jala samādhi, suggest a quicker and more immediate path to the end result.

The Rāmāyaṇa tells the touching story of Lord Rāma, who took jala samādhi by entering the waters of the Sarayu River to end his life consciously after completing his purpose on earth.

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Similarly, the Śānti Parva of the Mahābhārata describes how the Pāṇḍava brothers walked into the Himalayas and embraced samādhi as a way to leave their mortal bodies peacefully and attain spiritual freedom. These stories show how Indian traditions view such practices as sacred acts of dignity, focusing on detachment and spiritual growth.

Historically, prominent Indian kings and courtiers embraced sallekhanā. It is well known that Emperor Chandragupta Maurya and several members of the royal Ganga and Rashtrakuta dynasties followed this path. In the modern era, highly respected national leaders and philosophers such as Acharya Vinoba Bhave, D.D. Kosambi and Vir Savarkar have also chosen this revered practice.

• Damodar Dharmanand Kosambi: Achieved samādhi on 24 June 1947, Wardha.

• Vinayak Damodar Savarkar: Achieved samādhi on 26 February 1966, Mumbai.

• Vinayak Narahari Bhave: Achieved samādhi on 15 November 1982, Wardha.

Sallekhanā vs Suicide: Dispelling Misconceptions

One of the most persistent misconceptions about sallekhanā is its conflation with suicide. The two, however, are fundamentally distinct:

Suicide: Impulsive, driven by despair, and often leaves behind anguish for loved ones. In suicide, death is the goal and is always instantaneous by definition.

Sallekhanā: A peaceful, deliberate act of spiritual elevation guided by ethical and spiritual principles involving the gradual renunciation of worldly possessions and attachments. It is slow and never instantaneous by design. This practice embodies respect for life’s impermanence, aligning with the Jain principles of nonattachment and self-purification.

Legal and Societal Challenges

In 2015, the Rajasthan High Court declared sallekhanā illegal, equating it with suicide. This judgement was met with widespread protest from the Jain community. A group of the country’s leading lawyers, led by Abhishek Manu Singhvi and Rishabh Sancheti, approached the Supreme Court in this regard.

In 2021, the honorable Supreme Court granted permission to the petitioner Dhaval Mehta to file special leave petitions and ruled that, during the pendency of the appeals, there would be an interim stay on the impugned judgment and order passed by the Rajasthan High Court, Jodhpur Bench in DB Civil Writ Petition No. 7414 of 2006.

This ruling by the Supreme Court of India, (Court No. 1, Item No. 33+71) recognizes sallekhanā as an integral part of Jain religious practice and permits Jains to observe it. The ruling underscores the importance of respecting essential religious freedoms.

Here is a link to the news report titled “The Hindu: SC stays Rajasthan HC verdict declaring Santhara illegal” describing the hearing: https://bit.ly/The-Hindu-Report

Conclusion: Equanimity and a Lifelong Commitment to Samyaktva

In a world that often medicalizes and fears death, sallekhanā offers an alternative rooted in dignity, mindfulness, and spiritual transcendence. It emphasizes focusing on life and how it ought to be lived rather than dwelling on or dreading death. It exemplifies the Jain ethos of detachment, demonstrating how one can achieve the ultimate level of equanimity - perceiving no difference between life and death - and live with wisdom and grace. Through this practice, one incrementally cultivates aparigraha (detachment from worldly possessions) to such an extent that even attachment to the body is relinquished.

As Jain scriptures remind us:

"Life is eternal. Death is not an end but a transformation. And for those who prepare their souls with wisdom, even death becomes an act of liberation."

Importance of Learning Classical Prākrit

Dr. Arihant Kumar Jain, Mumbai

Importance of LearnIng cLassIcaL prākrIt “ dr. ArihANt KuMAr JAiN

Dr. Arihant Kumar Jain is an Assistant Professor at the Centre for Studies in Jainism, K. J. Somaiya Institute of Dharma Studies, Somaiya Vidyavihar University, Mumbai, with a notable academic record. He has authored three books and edited two. Honored with a couple of prestigious awards, Dr. Jain is the founding Hon. Editor of 'The Prakrit Times International Newsletter’, promoting the Prakrit language globally. Furthermore, he is an Associate Editor of Jain Avenue web magazine, published by JAINA. He has directed a documentary film showcasing Sravanabelagola's (India) historical and archaeological importance, featured at national and international film festivals. arihantkumar@somaiya.edu / drarihantpj@gmail.com

Learning oriental Indian languages is an important step towards understanding and appreciating the richness and beauty of an ancient knowledge system and culture. Prākrit is one of the oldest languages once spoken by the common people in ancient India and used for both religious and literary purposes. Prākrit studies is an important and expansive field of study. Prākrit was used across many regions of ancient India, including in religious texts and inscriptions, and its study is crucial for understanding the cultural and religious history of India It gives me great pleasure to state that acknowledging the antiquity, extensive and vast literature, and cultural significance of Prākrit, the Ministry of Education, Government of India has finally conferred upon it the status of a Classical Language, on Oct 3rd, 2024. This momentous recognition is not just an acknowledgment of Prākrit’s glorious past but a beacon of hope for its future, ensuring that this ancient language continues to enlighten and connect generations to come.

Prākrit: Capital Language in Jain & Buddhist Literature in various forms

Prākrit is a principal capital language in Jain and Buddhist literature, though the term “Prākrit” encompasses several distinct dialects. Jain Āgama literature is primarily written in Śaurseni & Ardhamāgadhi Prākrits, while Buddhist literature is primarily in Pali. As the lingua franca (Loka Bhasha), Prakrit took on various forms across regions Some of these include Māgadhi, Ardhamāgadhi, Pāli, Śaurseni, Mahārashtri, Paishāchi, and Shilālekhiya,, among others. These names are often derived from the regions in which they are spoken. Despite being the mother of modern spoken languages, Prākrit has not received the recognition it deserves.

It can be said that while classical Sanskrit came to be associated with the sacred Vedic texts, the Prākrits continued to evolve. Notably, Bhagwān Mahāvīra and Gautam Buddha selected regional dialects ( Ardhamāgadhi & Pāli) for preaching their religious tenets and moral principles to the masses. They knew that, as stated in the Rayanasāra (Gāthā 8), "Na sakkam anajjoanajjabhāsāviņā gāhedum”, (the common man cannot be instructed, taught or explained to without the common spoken language)

This was an important event in the cultural history of India, For the first time, a spoken dialect (Ardhamāgadhi) achieved the status of being the medium for religious and ethical teachings. This led to the cultivation of the dialect and the creation of the great Pali and Ardhamāgadhi canons, as well as the Pro-canon of the Digambaras in Śaurseni in later years. Before these canons appeared, Emperor Ashoka (cica 300 BCE) had already addressed his subjects in Prākrit through his famous Rock Edicts, inscribed in Brāhmi script, which can still be found across India today. Over time. Other regional Prākrit dialects such as Mahārastrī, Śauraseni, Māgadhi, Paisācí - also gained literary status. By circa1100 CE, the spoken Apabhraṁsa dialect evolved into modern Indo-Aryan languages like Hindi, Gujarati, Marathi (Khadabadi, 1997)

Diversity of Prākrit Literature

The scope of Prākrit literature is vast, encompassing a wide range of disciplines and genres. These include the canonical texts of the Jain and Buddhist traditions, as well as non-Jain-Buddhist literature, lyric and epic poetry, administrative records in the form of coins and inscriptions, and treatises on grammar and linguistics. Prākrit was also used in Sanskrit plays. The plays of Mahākavi Bhāsa, Kālidās, Bhavabhuti, Hastimalla, and others demonstrate this usage. In these plays, the educated characters such as sages and kings - speak in Sanskrit, while queens, clowns, dancers, gatekeepers, all-female characters, and common people communicate in Prākrit The various genres of Prākrit literature are as follows:(Source: Prakrit Syllabus at www.ugcnetonline.in)

1) Prākrit Canons and Commentary Literature

a) Ardhamāgadhī and Śaurasenī canonical literature

b) Commentary literature of the Prākrit Canons

2) Prakrit Kavya Literature

a) Mahākāvya b) Khanḍakāvya c) Caritakāvya d) Kathākāvya e) Champūkāvya f) Muktakakāvya

3) Prākrit in the Ancient Dramatic and Saṭṭaka Literature

a) Prākrits in the dramas of Aśvaghoṣa and Bhāsa b) Prākrits in the Mṛcchakaṭika, Mudrārākṣasa, and the dramas of Kālidāsa c) Saṭṭaka literature

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4) Prākrit Inscriptional Literature

a) 14 Rock-edicts of the Girnar version of Emperor Aśoka

b) Study of the Hāthīgumphā Inscription of Emperor Khāravela

c) Study of the Ghaṭiyāla Inscription of Kakkuka

5) Prākrit Scientific literature

a) Rhetorics

b) Kośa

c) Some important Prākrit texts on Astrology and Mathematics

d) Prākrit grammarians and grammatical treatises

e) Metrics

Historical Significance of Prākrit Language –

Prākrit was so revered as a folk language that it earned the distinction of being the official language during the time of Emperor Ashoka's vast empire, and its reputation continued to grow for centuries. Ashoka's edicts, inscribed across his vast empire, utilized Prākrit in various regional scripts like Brahmi and Kharosthi. These inscriptions, spanning from India to present-day Afghanistan, serve as historical landmarks, showcasing Prākrit’s extensive use and adaptability. This is why Prākrit has also been the language of many important inscriptions. For example, the 14 Rock Edicts of the Girnār version of Emperor Aśoka’s inscription, the Hāthīgumphā Inscription of Emperor Khāravela, Ghaṭiyāla Inscription of Kakkuka, the Nashik inscription, and many others are all written in Prākrit Dr. Neria H. Hebbar, in his article ‘Language and Architecture of Ancient India’ wrote: “Prākrit was the spoken language of India for almost a thousand years from the Lord Mahāvira and Buddha period to the Gupta period. The language of the edicts from Ashoka’s time was Prākrit.

Prākrit had several regional dialects. The script of the Prākrit language may be similar to the Harappa scripts, though these have not yet been deciphered. There are visual resemblances between the two scripts.”

Why should we learn the Prākrit Language?

Whenever it comes to the Prākrit language, many questions often arise: What is its importance? Why is it important to know it? And why should we learn it? You may even have to answer these questions in the future.

Therefore, let us understand the importance of the Prākrit language in brief.

The Prākrit language has been the primary language of the masses for many centuries. It has significantly influenced Indian culture, literature, history, and folk traditions This is why Prakrit holds the distinction of being the mother of many major Indian languages. The term “Prãkrit” refers to a group of languages rather than any single language. Marathi (with all its varieties), Bengali, Udia, Assamese, Bihari, Hindi (with all varieties), Gujarati, Rajasthani, Marwadi, Punjabi, Sindhi, Hariyanvi, and Kashmiri are all varieties of modern Indo-Aryan languages. All these regional languages originated from their respective varieties of Prākrit, and not directly from Sanskrit

Due to its very simple phonetics and grammar, Prākrit has long been the language of the common people That is why Bhagwān Mahāvira and Gautam Buddha chose Prākrit as the medium for their teachings, aiming for the social and spiritual upliftment of the masses A rich and diversified literature exists in Prākrit, without which the study of Indian society and culture remains incomplete. As Vakpatirāj states in the Gaudavaho:

Learning Prākrit language and literature offers several valuable benefits:

• Understanding the Roots of Indian Languages: Learning Prakrit offers insight into the evolution of modern Indian languages. Many contemporary languages, such as Hindi, Gujarati, Bengali, and others, trace their roots back to Prākrit

• Prākrit Grammars: The study of Prakrit grammar provides valuable information about the development of linguistic structures in Indo-Aryan languages.

• Access to Ancient Indian Literature: To fully understand ancient Indian Śramaṇa literature, it is essential to know the Prākrit language. Religious texts, plays and poems written in Prākrit language have enriched Indian literature. Understanding Prākrit gives direct access to these sources and a deeper understanding of their philosophies

• Insights into Ancient Indian Culture: Prākrit literature reflects ancient India's everyday lives, social norms, and artistic expressions. Studying Prakrit offers a unique perspective on cultural landscape of that time.

Hathigumpa Kharvel Rock Inscription, Odisha

Therefore, learning Prākrit allows students to gain a better understanding of historical Indian lifestyles and history. Additionally, Similarly, Prākrit is an invaluable resource for language researchers, historians, and linguists.

Steps taken to promote Prākrit Language and Literature

1) Celebration of Prākrit Bhāsa Divas (Prākrit Day)

The resolution to celebrate Śrut Pañcamī as Prākrit Bhāṣā Divas (Prākrit Language Day) was passed at the Rashtriya Śaurseni Prākrit Seminar held at Kundakunda Bharati, New Delhi from 28-30 October 1994, in the holy presence of Rashtra Sant Sri 108 Acārya Vidyānand Munirāj Ji.

Eminent scholar and Presidential Awardee Prof. Phoolchand Jain Premi (Varanasi) proposed that, just as Hindi Day and Sanskrit Day are celebrated, a similar celebration for the Prākrit language should be held. He suggested that ‘Śrut Pañcamī Mahāparva' be designated as World Prākrit-Dayto create global awareness about the Prākrit language. Prof. Premi ji's proposal was unanimously accepted and published in the OctoberDecember 1994 issue of 'Prākrit Vidya' (UGC Listed journal page 73) in recommendation number five.

With the blessings of Acārya Vidyanand Muniraj, Jyeshtha Shukla Pañcamī has been celebrated as Śrut Pañcamī 'Prākrit Day' since 1995. This day is also historically significant as it marks the occasion when Acārya Pushpdant and Bhootbali presented the complete written scripture of great Jain Parmāgama, called, “Shatkhandāgama” to their guru Acarya Dharsena.

2) Prākrit in Academics and Research

Several universities and Institutes in India and abroad now offer opportunities to study Prākrit These institutions provide certificate and diploma courses in Prākrit language and literature, as well as master’s programs (M.A.) in Jainology and Prākrit. By enrolling in these programs, students can immerse themselves in the rich tradition of Prākrit language and literature. Gradually the number of universities including Prākrit courses in their academic programs is increasing. Dedicated Prākrit scholars continue to research and publish their findings, contributing to the growth of this field. Conferences and academic journals focusing on Prākrit studies are also emerging

Prākrit Media – An Innovative Initiative

A significant initiative has been taken to promote Prākrit language and literature through regularly published newsletters. These efforts help spread awareness about the importance of Prakrit and ensure that the language and its literature continue to thrive.

‘Pāgada Bhāsā’ Newspaper

In an extraordinary milestone for linguistic preservation, Pāgada Bhāsa has established itself as the world’s first newspaper published solely in Prākrit, one of India’s most ancient languages. Launched in 2014 by visionary scholar Prof. Anekant Kumar Jain (Department of Jain Philosophy, Shri Lal Bahadur Shastri Central Sanskrit University, New Delhi), this unique publication celebrates its 10th anniversary as a beacon of India’s cultural heritage and a decade of dedication.

By making the ancient Prākrit language a medium of journalism in the modern era, ‘Pāgada Bhāsa' has not only brought about a linguistic revolution as 'Media Prākrit' but also revived interest in Prākrit among modern scholars, and shown how an ancient language can address contemporary issues. Available in both print and digital formats, this biannual newsletter connects historical eras, highlighting the enduring relevance of Prākrit. Pāgada Bhāsa is a registered publication with the Registrar of Newspapers for India (RNI) and holds an ISSN. Published bi-annually, it is also available in digital format, making it accessible to a broader audience. Its registered office is located at Prākrit Vidya Bhavan, Chattarpur Extension, New Delhi. It is worth noting that Prof. Jain has also received the Maharshi Bādrāyan Presidential Award for his exemplary work in the field of Prākrit language and literature.

Prākrit Times International Newsletter

The Prakrit Times International Newsletter was launched to further the global reach of the rich tradition of ancient Prakrit language and literature. This newsletter highlights the contributions of ancient Acāryas masters and modern scholars with impressive editorials, introduces important Prakrit texts, as well as English translations of Prakrit verses. It also updates readers about global Prakrit studies, academic workshops and conferences, and bridges the cultural and academic gap across the world. This publication has been warmly welcomed by national and international scholars, linguists and enthusiasts, and its readership is growing across the world as it introduces readers to the vast richness of Prakrit. This effort has had a profound impact, as people of all ages in India and abroad are now expressing interest in studying this language and literature, which is an encouraging sign for the revitalization of the language and its return to its rich glory. The most remarkable aspect of such work is the continued publication, without any financial support – a truly selfless

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and important service. The founder hon. editor of this newspaper is Dr. Arihant Kumar Jain, Mumbai. All the issues published so far can be read onprakrittimes.wordpress.com.

What Kind of Initiatives Can We Take to Promote Prākrit?

Several efforts can be made at the grassroots level to promote the Prākrit language through practical and effective initiatives. Here are some ideas that can be put into action:

• Greeting each other in Prākrit: Instead of the usual greeting we can greet one another in Prakrit by saying 'Ṇamo Jiṇāṇaṁ' (I bow in reverence to Jinendras).

• Use original Prakrit Names: We should use the original Prakrit names of key Jain texts For example, say Āyāro instead of Āchārāng, Suyagado instead of Sutrakritāng, Paṅcāstikaya instead of Paṅchatthikaya Saṅgaho, Pavayaṇasāro instead of Pravacanasara, etc.

• Reciting Prākrit Invocations: In seminars or general meetings, we should start with a Maṅgalācharaṇ (invocation) in Prākrit before every program. It’s also important to announce to the gathering that the Maṅgalācharaṇ will be recited in Prākrit and if possible, provide an explanation of its meaning in the local language. The Sāmāyik and Pratikraman Pāth should also be performed in the original Prākrit, even if the meaning is explained in Hindi or another language afterward.

• Use Prākrit Mottos: Prākrit language is a treasure trove of Suktis, Niti Vachanas, and Subhāshitas (Value-based mottos) that provide guidance for life. These Prākrit mottos can be used in logos for educational, social, or corporate organizations and can be quoted from Prākrit Agamas (Prākrit Canonical Texts). These mottos can serve as the identity of an organization, reflecting its purpose and ideals

• Poster Making: Inspirational gāthās (verses) in Prākrit, along with their translations, should be printed on posters or flex boards and displayed in prominent places like temples, institutions, and public spaces. This will help raise awareness about the importance of the Prakrit language among the general public.

• Creation of a Prākrit dictionary App: It is essential to develop an online Android dictionary for the Prākrit language. This app could allow users to input any word

from any language and its Prākrit equivalent instantly The app could also provide meanings of Prākrit words in Sanskrit, Hindi, or English Apps for dictionaries like “Paiyasaddmahaṇṇava” can be developed as a resource for learners.

• Prākrit Research Grants: Financial support should be provided for research projects focused on Prākrit language, literature, and history. This will encourage further study and preservation of the language.

By implementing these initiatives and others, we can foster a growing interest in Prākrit, preserving this rich linguistic heritage for future generations.

Challenges and Considerations

Learning Prākrit can be challenging due to the lack of widespread resources and the absence of spoken use in daily life However, understanding Prākrit is essential for comprehending Canonical literature, ancient religion, philosophy, and the lifestyle of past generations

The question may arise, "What is the reason behind our efforts to promote the Prakrit language, despite its limited modern use?" The answer is that it is our first and foremost collective duty to protect this ancient language and prevent it from extinction. The Hebrew language is a great example for us. For 2,000 years, the Hebrew language was not spoken. Today, Hebrew is a thriving language and the official language of Israel. Millions of people around the world use it to express their thoughts, as well as literature. This would have seemed almost impossible less than 150 years ago when it was believed that this language only existed in ancient religious texts. Just like that, we have to unlock Prakrit’s potential to enrich our cultural heritage and inspire new generations. Together, we can revitalize this precious language and ensure its continued relevance. Therefore, I appeal to the community, donors, and influential individuals across various fields to make concerted efforts to safeguard, promote, and raise awareness about Prākrit. By doing so, we can contribute to the preservation of Prākrit's cultural heritage and ensure its continued relevance as part of our glorious legacy.

References:

Studies in Jainology Prakrit Literature and Languages by B K Khadabadi, Prakrit Bharti Academy, ‘A Note on Why study Prakrit Languages and Literature’, Page 430 (1997)

Collected Research Papers in Prakrit and Jainology Vol II, Contribution of Prakrit Literature to Indian Literature by Dr. Nalini Joshi, Page 162 (2013)

Living Life the Jain Way

By Ajay Sheth

LiViNg LifE thE JAiN WAy AJAy shEth

Ajay Sheth is a Trustee of the Quest Foundation and publisher/editor of the Ma Swami Prerna magazine. He has dedicated his life to serving others and making a positive impact in the world. But what truly sets Ajay apart is his commitment to being a practitioner of Effortless Awareness. He has mastered the art of living in the present moment, letting go of ego and conditioning, and embracing life with an open heart and mind. Through his Effortless Awareness practice, Ajay has cultivated a profound sense of inner peace, compassion, and wisdom. He radiates a warm and loving energy, touching the lives of all those around him. As he continues on his journey of self-discovery and service, Ajay inspires others to embrace their path of effortless awareness, reminding us that being a true human being means living a life of authenticity, love, and freedom.

What is our life? What is the purpose of our life? What is religion? What is the purpose of religion? What is the importance/significance of religion in our life? Are there hell and heaven after our death? Is there life after death? These are fundamental questions that have puzzled humans for centuries, and there are many theories swirling around in the name of religion. Such questions have been a perennial concern for humans across cultures and belief systems.

However, the more pressing issue is that many people fail to live their current lives fully, beautifully, and meaningfully. The real question is not whether life exists after death but whether we are truly alive while living. We often become so caught up in speculations about the afterlife that we neglect the precious gift of the present moment. We forget to cherish, appreciate, and honor the beauty, wonder, and complexity of life right here, right now.

The two most important days in our life are the day we were born and the day we find out why. Perhaps our purpose in life has nothing to do with the job we find, the new things we will manifest or attract, or the mystical journey we complete. Perhaps the purpose of our life is to live fully and to make a difference in each other’s lives. Life is an opportunity, life is a festival, life is celebration, life is playfulness. Look at toddlers. They enjoy life with innocence, curiosity, playfulness and a beautiful smile. They don’t worry about their growth, they simply grow.

Bhagwan Mahavir, despite being born in a palace, went in search of a state of perpetual peace and fulfillment, a state of ultimate joy and bliss. And that is what Jainism teaches us. Bhagwan Mahavir taught us that “Happiness, in its purest form, is not a fleeting emotion dependent on external circumstances, but an enduring state of being that stems from inner harmony. True

happiness is not found in fulfilling desires but in liberation from them. Detachment is not about owning nothing, but about nothing owning you. Religion is no religion if it becomes mechanical, a mere ritual. One who has a pure mind and pure conduct does not need worship. Happiness is a journey, not a destination. Happiness is the experience of living every minute with love, grace and gratitude. Happiness is a state of mind; it is priceless and, most of all, free.”

Unfortunately, as we grow (only in age), we enter the world of comparison and competition. This brings the four Kashays (Passions) into our lives; four negative emotions or states of mind that rob us of the true happiness, peacefulness, lightness, and sweetness that we experienced as toddlers.

They are:

1. Krodh (Anger): Uncontrolled anger, frustration, or irritability, that can lead to harmful actions and hurt others.

2. Maan (Ego): Excessive pride, self-importance, or arrogance, that creates a sense of separation and ignorance.

3. Maya (Deceit): Dishonesty, fraud, or deception, that can cause harm and suffering to oneself and others.

4. Lobh (Greed): Excessive attachment, craving, or covetousness, that can lead to exploitation and harm to others.

These four Kashays are considered obstacles to Sat Chit Ananda, a state of ultimate bliss that leads to abundant joy and inner happiness. By recognizing and overcoming them, one can cultivate a more peaceful, compassionate, and enlightened state of being.

In Jainism, the four Dharmas believed to help overcome the Kashays are as follows:

EDUCATION

1. Daan (Charity): Overcomes Greed

Practicing generosity and giving to others selflessly, and being content with what one has, helps reduce attachment and greed.

2. Tapas (Self-discipline): Overcomes Anger

Developing the virtue of forgiveness, cultivating selfcontrol, and finding inner peace through meditation, fasting, and other spiritual practices helps manage anger.

3. Sheel-Sadachar (Morality-Good Character): Overcomes Deceit and Ego

- Embracing honesty, integrity, and moral values helps eliminate deceit and dishonesty.

- Developing humility, compassion, and kindness helps reduce excessive pride and ego.

4. Bhav (Right Belief, feelings, emotions): Overcomes all four Kashays and maintains Equanimity

Cultivating the right understanding, faith, and spiritual awareness helps overcome all negative emotions.

By embracing these four Dharmas, one can gradually overcome the four Kashays and progress on the path of spiritual growth and self-realization. Remember, this is a continuous process that requires effort, patience, and self-reflection. By practicing regularly, you will experience peace and equanimity in your spiritual journey.

The highest level of Dharma is the regular practice of Dhyan (meditation), which removes restlessness and fluctuations of the mind, bringing it to a more stable and peaceful state with no thoughts or mental agitation. This is often referred to as the state of "Shunya Avkash" which translates to “Empty Space”. One who has stability in their mind cannot be affected by the hustle and bustle of the world. Bhagwan Mahavir practiced intense Dhyan for 12.5 years, a remarkable feat of spiritual discipline and endurance. During this period, he achieved a deep state of spiritual enlightenment and self-realization.

This state can be achieved through Dhyan practice, which includes:

• Training the mind to focus and concentrate

• Reducing mental chatter and distractions

• Cultivating awareness and observation of thoughts and emotions

• Gradually quieting the mind, leading to a state of inner peace and stillness

In this peaceful state, one can experience a deep sense of calm, clarity, and connection to their inner self and the universe. Regular meditation practice can lead to a more stable and peaceful mind, even amidst challenging situations.

Once one is devoid of all Kashays and has achieved the state of Shunya Avkash, they reach a state of non-duality with all living beings, characterized only by love and compassion. A state of non-duality is a profound spiritual concept that points to the ultimate reality beyond all distinctions and separations. To approach non-duality with love and compassion is a graceful and gentle path.

Remember, non-duality is not just a philosophical concept but a living experience. When we become one with nature, we tap into its vast and vibrant energy. As we become one with nature, we may experience:

- A sense of unity and interconnectedness with all living beings

- A flow of energy that nourishes and balances our body, mind, and spirit

- An expansion of consciousness, allowing us to see the world from a new perspective

- A deep sense of peace, harmony, and belonging

- An increase in vitality, creativity, and inspiration

Remember, becoming one with nature is a journey, and every small step can lead to a deeper connection with the world around us.

As the ancient Greek philosopher Epicurus, said, "Not what we have, but what we enjoy, constitutes our happiness." Yet, many of us get trapped in worries about the future or regrets about the past, rather than embracing the present with mindfulness, gratitude, and joy.

Let us strive to live each day with intention, passion, and compassion, creating our little slice of heaven right here on earth. In the end, it's not just about what awaits us after death, but how we choose to live, love, and cherish the life we have now. And this is what Bhagwan Mahavir’s teachings teach us in a practical way.

May we all aspire to live a life that is worthy of our highest potential and cherish every moment with love, laughter, and light.

What Does Jainism Teach Us About Ecology?

By Rahul Kapoor Jain

WhAt doEs JAiNisM tEAch us About EcoLogy?

rAhuL KAPoor JAiN

Rahul Kapoor Jain likes to call himself a student of Jainism. He practiced the religion through rituals for the first 35 years in his life and then for a decade his search to understand the spiritual aspects of Jainism drew him inwards. Rahul has a vision to spread Jainism among Jains and others using this modern approach using the teachings of Arihants and Siddhas. He is a regular speaker on JAINA platform since 2015. His talks and videos on Jainism have impacted over 100,000 people across the world.

Jainism has been described as an ecological religion or religious ecology.

Ecology is the art and science of seeing things as a whole. Our body is a good example of an entity that can be seen as an interconnected whole. For instance, a nail driven into a finger affects every part of the body because they are all parts of an integrated system.

Though we are often unaware of it, a deep interconnection exists between everything: every person is connected by invisible bonds to every other being, to creatures in the non-human realms, and even to the non-living aspects of the universe. This invisible web of interconnections is the foundation of all ecology.

The ancient Jain aphorism Parasparopagraho Jivanam means "all life is bound together by mutual support and interdependence." This principle forms the basis of modern ecological science. Jainism teaches that all of nature is interconnected, and caring for nature is essential for our own well-being.

In Jainism, living beings are not only plants and animals; air, water, and earth are also considered sentient entities. The environment is, therefore, an immense living system. According to the principle of non-violence, it is our duty to protect the environment.

The three principles of Jainism guide us towards ecological harmony:

1. Ahimsa (Non-violence): This means respect for the life of all living beings.

2. Aparigraha (Non-possessiveness): This principle stems from respect for other lives as well as the environment.

3. Anekantavada (Non-absolutism): This is respect for the views of others, acknowledging that truth has many perspectives.

In Jainism, non-violence is not merely a ritual but a discipline for everyone at all times. It offers environmental ethics, helping humanity live in harmony with nature. Jainism teaches us not to exploit nature in the pursuit of wealth and power. By practicing nonviolence and being mindful of our actions, we can help prevent ecological disruption.

Many modern Jains focus on direct forms of Ahimsa, such as abstaining from meat and avoiding harm to small insects. However, Jainism also urges us to consider indirect forms of ahimsa, which extend beyond immediate physical actions.

Indirect ahimsa can be more challenging to incorporate into our daily lives because we may not immediately see the consequences of our actions, which could be harmful and destructive to the environment. Practicing indirect ahimsa begins with awareness understanding environmental issues and recognizing the simple actions we can take to help.

Jain teachings advocate the following practices in daily life:

1. Respect the lives of others and the environment we live in.

2. Be compassionate and practice non-violence.

3. Minimize harm to all living beings, including air, water, earth, fire, and vegetation.

4. Follow a vegetarian lifestyle and avoid animalbased products.

5. Practice self-restraint.

6. Reduce needs and wants as much as possible.

7. Use any excess for the welfare of society.

8. Eliminate waste reuse and recycle products.

9. Share resources.

10. Do not waste the gifts of nature.

As human beings, we are blessed with advanced thinking. This gift gives us the responsibility to cultivate harmony among all living beings, including the environment, through compassionate living and disciplined behaviour

It’s time we take a stand to enhance HUMAN-EARTH RELATIONS and embrace the concept of Live and Let Live.

This article is a transcript of a video titled “What Does Jainism Teach Us About Ecology?”. It is available on Rahul’s YouTube Channel “Jainism Simplified”

Here is a link to the video: https://youtu.be/Liekm9dII5g?si=RIQ-wZYgXtGjLlI7

Book Review: Bankrolling Empire

By Dilip V. Shah

booK rEViEW: bANKroLLiNg EMPirE diLiP V. shAh

Dilip V Shah of Philadelphia is the past president of JAINA. He is currently a member of the Academic Liaison Committee. He has been an advisor for the current editorial team of Jain Digest and is a frequent contributor as an author

In the Svetambara Jain circles, the name “Sheth Anandji Kalyanji Pedhi” is the most revered and trusted. The original charitable trust is believed to have been founded in mid-1630’s. It is the oldest Jain trust in India, with headquarters in Ahmedabad. Initially founded to manage the Shatrunjaya Palitana temples, it now manages 1200 Jain Tirths and temples in several remote parts of India; spending more than 150 million rupees every year in repair works of various Jain temples.

The name Sheth Anandji Kalyanji Pedhi would suggest that it is a business house belonging to Sheth Anandji, the son of Kalyanji. However, the names are imaginary; they refer to the role of the Pedhi bringing Anand (Joy) and Kalyan (Welfare) to the Jain pilgrims

The primary guardian of the trust has come from a family of Shantidas Jhaveri of Ahmedabad, and the current generation is the fourteenth generation of that illustrious family. How does one family, over fourteen generations, garner the love, affection, and respect of millions of Jains?

This is a story of wonders wealth with wisdom brings. In his book, Bankrolling Empire, Sudev Sheth demonstrates how a family of diamond dealers deployed wealth and

information to maneuver around political leaders and survive the collapse of the Mughal Empire and the rise of native princes and the British East India Company. The story highlights the unique role played by Gujarati bankers in the practice of government by Indian still thriving today as a billion-dollar family firm in its present generation, the history and legacy of the Shantidas Jhaveri family show us the power of character and help us see state power and social change through fresh eyes.

Mughal Emperor Jahangir, in 1626, had decreed that his favorite diamond dealer, Shantidas, be placed under the protective arm of the Mughal state. Imperial officials were instructed not to interfere with the Jeweler’s trading activity. In exchange for such prized immunity, Shantidas was expected to regularly submit gifts, presents, and every kind of Jewelry he procured from overland trade and oceanic commerce through the ports of Gujarat to the emperor’s treasury. The mutually beneficial relationship served Shantidas well, and his fortunes kept growing.

Prince Aurangzeb was appointed governor of Gujarat in 1645. As a result of rivalries between the four sons of the emperor Jahangir, Shantidas fell out of favor with Aurangzeb To demonstrate his powers, Aurangzeb razed a Chintamani Parsvanatha temple that was built by Shantidas twenty years earlier. Aurangzeb built a masjid on that ground and sacrificed a cow to make his point.

When the emperor Jahangir learned of the sordid affair, he issued multiple orders to repair the relations with Shantidas. He ordered that: The masjid should be raised because it was built on someone else’s land which was against the Islamic law; The land be returned to Shantidas, and he be allowed to worship on it without any obstruction. The royal treasury to pay for the reconstruction of the original temple

Shantidas did accept the land back but, despite the urging of the emperor, did not accept any of the funds to rebuild it, nor did he rebuild the temple as the desecrated ground, per Jain belief, was unfit for building a temple on it.

Sheth Shantidas served as chief jeweler to the Mughals and participated in the Mughal administration as a revenue farmer in Gujarat. In that capacity, in 1657, Shantidas obtained a lease for the village Sankheswara, a critical Jain Pilgrimage town since at least the thirteenth century, for a

Family Fortunes and Political Transformation in Mughal India. By Sudev Sheth, Cambridge University Press, Cambridge, 2024, 335 Pages

sum of 1,050 rupees per year with a provision that he makes all efforts to promote the prosperity of the village and the welfare of its inhabitants.

An additional group of royal orders document the gift of lands to Sheth Shantidas and the Jain community, the management of the land revenues and administrative affairs of Palitana, Girnar, and Abu in the Kathiawar peninsula, all entrusted to Shantidas by Shah Jahan and his successors. Shantidas could have easily converted Shah Jahan’s patronage for personal enrichment, but instead, he opted to protect, preserve, and propagate Jain causes. He cultivated relationships with the Mughals with patience, at enormous financial costs, and at times suffered indignities by the local Mughal governors. Still, he kept his eyes on advancing Jainism and kept it from the ire of the rulers. Mughals saw the Jains as wise counselors, and a long tradition of appointing them as advisors began.

Sheth Shantidas passed away in 1659. But the legacy he created lives on! For over 250 years, managing important Tirthdhams and providing comfort to the pilgrims has been the mission that descendants of Shantidas have faithfully executed for 12 generations without a hint of scandals or impropriety. The trust has lived faithfully to its name - Anand and Kalyan

Things changed by 1726. Ahmedabad was under the rule of Governor Sarbuland Khan. Khushalchand, grandson of Shantidas, was the head of the House of Jhaveris. One fine morning, he was summoned to the Bhadra Fort, the seat of the Governor. Upon entering the gates, Khushalchand saw the signs of things to come. Other city merchants were standing fretfully, several with their backs glued to the wall. Two of the moneyed merchants had refused loans to Sarbuland Khan, and the irate politician, in dire need of cash, had them thrown behind bars. Khushalchand was greeted and explained that the state treasury was running dry and needed a huge loan from him.

Khushalchand had already provided loans of several hundred thousand rupees to Sarbuland khan’s Government weeks prior, but there were no signs that it would be repaid. Making any further advances would be foolish. When Khushalchand, the wealthiest of all the merchants, also refused, the Mughal Governor became enraged and suddenly violent. Picking up his long leather whip, Sarbuland Khan brutally lashed Khushalchand. Groveling on the floor, Khushalchand shuddered and shivered. It was humiliating as state officials and city elites stood witness. Sarbuland Khan capped the beatdown with an injunction that Khushalchand immediately hand over any “hidden money and wealth located either home or buried elsewhere.” Khushalchand was then held as a prisoner, and to recover all that Khushalchand possessed, Mughal officials searched deeply both in and around Khushalchand’s residential home in the heart of Jhaveriwādā. All found cash, jewelry, and valuables were hauled away. But Sarbuland Khan was not yet done. He personally lashed Khushalchand with his own hands and exacted 200,000 silver rupees from him. Khushalchand was subjected to further beatings and merciless extortion for twenty-one additional days. Finally, at the end of the month, Surbuland Khan sentenced Khushalchand to “Prison confinement until Death.”

But this was not the end of Khushachand’s family. Far from it. From the total ruins, the Khushalchand family not only rose like a phoenix again, but the family also saw the dissolution of Mughal rule, the springing of hundreds of princely states, and the rise and fall of the British empire. All through this, the descendants of the Shantidas continued to prosper and gain the respect of the Jain Samaj. This book details the fascinating history full of intrigue, deals, and drama. Reading it you will rejoice that the deep abiding faith in Jain Dharma not only protected the family but allowed it to prosper further at every stage. It is true: “Dharmo Rakshati Rakshitah” (Dharma Protects Those Who Protect Dharma.)

The fascinating history of the scion of Jain Samaj in the book came about from two and half years fieldwork in India and England. It took five years to write, being developed as the book at Harvard Business School and then at the Lauder Institute/Wharton, where Sheth has been teaching since 2019. The book is available on Amazon across the world.

Dr. Sudev Sheth is Senior Lecturer in History at the Joseph H. Lauder Institute of Management and International Studies and in the Department of History at the University of Pennsylvania where he teaches across the School of Arts & Sciences and the Wharton School. He was previously on the faculty at Harvard Business School where he held the Harvard-Newcomen Fellowship in Business History.

AbhAy PrAbhAVANA - A MusEuM of tiMELEss VALuEs iNsPirEd

by JAiNisM

Abhay Prabhavana – A Museum of Timeless Values Inspired by Jainism

By Manish Mehta, Ph.D.

MANish

MEhtA

Manish Mehta is an engineering consultant in sustainable manufacturing settled in Ann Arbor, MI, USA, and is active with JAINA’s Diaspora, Academic Liaison and Long-Range Planning committees. He was born in Rajasthan, schooled in East Africa, India and Singapore, and arrived in the US in 1985 as a graduate student at University of Cincinnati, OH. He was a Pathshala teacher at Jain Center of Cincinnati-Dayton (1985-88) and later at Jain Society of Greater Detroit, where he is a Lifetime member and a JAINA Director since 2004.

Abhay Prabhavana is a must-visit Museum of Timeless Values – it is one of Asia’s largest cultural centers and provides humanity with a tranquil space for learning, exploration, and reflection.

The Grand Opening ceremony and inauguration of the Abhay Prabhavana – conceived as a “Museum of Ideas,” as our faith’s first and only museum highlighting timeless Jain beliefs, values and way of life – was held on 5th November 2024 near Pune, India. The Museum is the brainchild of Dr. Abhay Firodia and was planned as an undertaking of the Firodia Institute of Philosophy, Culture and History (FIPCH), a not-for-profit established by Amar Prerana Trust.

Abhay Prabhavana is the largest museum of concepts and ideas dedicated to Jain philosophy and its influence on Dharmic Indian heritage. It is an architecturally and aesthetically stunning complex located at Parvadi village approximately 50 km (~30 miles) from Pune city, off the Mumbai-Pune highway. The mega donut-shaped circular structure with a majestic Manstambh tower in the center has been constructed to high sustainability standards (LEED certification in process) to make for a serene campus of 162 acres on the scenic banks of the Indrayani River. The constructed area is nearly 50 acres for the Museum, with 20 acres landscaped, and the entire project was completed at a cost of ₹400 crore over a period of ten years in consultation with Jain scholars, thought leaders, artists, and facilitators.

The elegant two-hour opening ceremony was presided over by Shri Nitin Gadkari (Union Minister of Surface

Transportation, Govt. of India), and attended by Jain spiritual leaders and dignitaries, including several JAINA leaders and representatives, namely Drs Manoj and Sunita Jain, Yogendra Jain, Prem Jain and Dipak Doshi (all members of Long-Range Planning Committee), and Atul Shah (First Vice-President of JAINA and Convenor of 2025 JAINA Convention).

As a JAINA representative and advisor to the curator Ms. Aarti Bapat on Jain diaspora matters, I too had the unique opportunity to preview and experience the Abhay Prabhavana Museum on 19th October 2024 with the accompaniment of curators and senior staff, while the entire facility was buzzing with activity and energy, and final preparations were progressing for the grand opening in November. I was toured throughout the museum by FIPCH staff Dr. Naveen Srivastav (Assistant Curator), Ms. Ruchi Gandhi (Head-Visitor Experience), and Mr. Abhijeet Dhumal (Head of Hospitality).

On 20th October, I was warmly hosted by FIPCH Founder Dr. Abhay Firodiaji, who enthusiastically shared his motivations and passion for disseminating our Jain teachings and values with the world. Dr. Firodia is a respected patriarch in the lineage of Firodia family

JAINA attendees at the Grand Opening Ceremony of the Museum

forefathers who exemplified Jain values, played an influential role in Indian commerce and the automotive manufacturing industry, and prominently participated in India’s independence movement.

Dr. Firodia is a disciple of Acharyashri Chandanaji (Taima) and Chairman of the Veerayatan Board of Trustees. He had keynoted our 2017 JAINA Convention in Edison, NJ when the museum project was in the planning stage and connected with several JAINA LRP members who were invited to assist with providing inputs and ideas on Jainism to depict in the museum galleries. The JAINA effort was led by Dr. Manoj Jain and Yogendra Jain who made multiple visits to work with Dr. Firodia and the curators, resulting in a special gallery titled as “Path to Happiness.”

Museum’s Strategic Co-Location with ISJS

I visited both the Abhay Prabhavana and International School for Jain Studies (ISJS, www.isjs.in) which is colocated in the FIPCH Museum facility and was warmly welcomed by ISJS Director Dr. Shrinetra Pandey and his team of faculty and students.

The ISJS trains graduate students and faculty nominated by the JAINA ALC from global universities to prepare them on the basics of Jainism, after which the ALC works with the universities and philanthropists to establish endowed faculty positions. The integration of ISJS within the Abhay Prabhavana/FIPCH facility is a major boost for immersive, self-paced learning and enhancement of one’s knowledge through its numerous interactive exhibits and access to ISJS faculty.

The Museum and ISJS are well-positioned as powerful magnets for hosting traveling exhibits, research meetings and conferences, organizing visits to nearby Jain historical sites and institutions, and facilitating interactions with our sadhus and sadhvis, while offering

immersive and enriching experiences in Jain history and Indian culture.

The Abhay Prabhavana Museum Galleries

The Abhay Prabhavana Museum comprises five main sections with 350 specially commissioned artworks, displayed across 30 high-tech galleries:

1) Path of Timeless Wisdom

2) Path of Jain Culture and History

3) Path to Happiness

4) Eternal Stream of Indic Values

5) Outdoor (open-air) Heritage Walk

The exhibits leverage innovative technologies and tools to create a culturally enriching experience to connect the visitor with the ten ideals of Indian civilization, expressed through Jainism, many of which are attributable to the teachings of Bhagwan Rushabhdev, our first Tirthankar of the present Ara

The Path of Timeless Wisdom explores the journey from the dawn of civilization to the scientific and logical foundations of Jainism through 15 special galleries. Each gallery is devoted to explaining Jain philosophy, while unveiling ancient concepts and concepts simplified from our Aagams. I was awestruck by the colorful and stimulating graphics displayed in the Samovasharan gallery and hearing an audio replay of Tirthankar-vani, and the depiction of a full-size elephant that was uniquely experienced by six blind men (i.e., to explain Anekantvad or multiplicity of viewpoints).

The Path of Jain Culture and History celebrates the flourishing legacy of Jain values which inspired art, architecture, literature and culture. It showcases the evolution and geographic spread of the Shraman and Jain philosophy, often depicted in magnificent replicas of Jain art and architecture.

The Path to Happiness illuminates the viewer on the relevance of the Jain Way of Life in modern times, while examining its role in nurturing a holistic well-being. Exhibits here provide information on introspection, social responsibility, vegetarianism, environmentalism and other contemporary topics.

The Eternal Stream of Indic Values highlights the iconic saints and acharyas over the ages, and modernday scholars and philanthropists who shaped the Indian ethos across regions, languages and cultures. Also depicted here is Jainism’s influence on other Dharmic cultures and traditions of India and fields like trade and commerce, law, humanism, and governance.

I was delighted to see the inclusion of following Jain temples in the U.S. whose images are displayed as a result of the collaboration with JAINA:

Jain Center of Northern California, Milpitas, California Jain Center of Greater Phoenix, Phoenix, Arizona, and Jain Society of Greater Detroit, Detroit, Michigan.

The Outdoor Heritage Walk offers a visually impressive collection of Jain temple exhibits alongside the Indrayani River, including an imposing statue of Bhagwan Rushabhdev depicted in Art-Deco style, and many scaled down replicas of famous Jain temples. Each exhibit inspires bhav yatras that will further deepen the visitor’s experience of Abhay Prabhavana. The "Manstambh" is a 30.5-meter (100ft) tall marble tower, carved with murals, related to enlightened social practices, leading to elevation of the soul.

The "Plaza of Equanimity" is an ultra-modern conceptualization of a ‘Chaturmukh Temple’ (i.e., Tirthankara statues facing four sides). The Plaza is

designed as a full-size shell-like molding of a generic Jain temple, and provides a calming space, encouraging spirituality and introspection.

The Abhay Prabhavana is a selfless gift by India’s leading Jain family of philanthropists to humanity, highlighting the eternal relevance and the far-reaching impact of Jain values on India's ethical framework. Recognized as one of the largest private museums in the world, "Abhay Prabhavana" sets itself apart by creating a space that transcends conventional museum experiences.

The Museum was fittingly inaugurated on the 80th birthday of the visionary force and sole financier for the entire project, philanthropist Dr. Abhay Firodia. I thoroughly enjoyed my meeting with this great man, and we covered a wide range of discussion topics. I found him to be a principled and methodical thought leader and true desh-bhakt. Dr. Firodia has shown that he is not only a dreamer but also a meticulous planner and doer, deeply passionate about bringing an understanding of our core Jain beliefs that could enable transformative peace and harmony within ourselves and the world.

A respected name and doyen of Indian industry, Dr. Firodia’s passion for perfection and quality has earned

Tribute to Dr. Abhay Firodia - Museum’s Visionary Founder

him recognition on both national and international platforms as the retired CEO of Force Motors, an automotive manufacturing company based in Pune. The Jain Ratna Award by the Prime Minister of India stands as a proof of recognition of Dr. Firodia’s dedication to sharing Jain values and principles, while Germany’s prestigious Cross of the ‘Order of Merit’(awarded in 2012), reflects his global influence and the cross-cultural respect he has earned. His leadership extends to revered institutions like the ISJS, Bhandarkar Oriental Research Institute and the Gandhi National Memorial Society, where he continues to champion initiatives that honor India’s rich intellectual and spiritual traditions.

Dr. Firodia offered a glowing accolade to the JAINA collaborators from LRP Committee who helped drive the founder’s vision into meaningful and tangible exhibits:

“While the project for the Abhay Prabhavana was being developed by FIPCH, it was fortunate that we met Shri Yogendra Jain, and Dr. Manoj Jain. They took the initiative to connect with us and extended their help to conceptualize and develop Part 3 of the Museum, which is the section dealing with the relevance of the Jain value system, and our cultural strengths, in the present hyperworld. Their interaction with our scholars, museum designers, and content writers was very precious in forming the logic, narrative, displays etc. in the Part 3 of the Museum, that has happily been named as “The Path to Happiness.” We appreciate their commitment and unflinching support, as much as we appreciate the clarity – on relevance of Jain values in the modern world, that they sought to express. The Museum is enriched by their contribution.” - Abhay Firodia

Visitors Invited!

Plan to digitally detoxify yourself distraction-free (no mobile devices are allowed indoors!) for a whole day to enjoy the indoor and outdoor galleries of Abhay Prabhavana and focus on intellectual self-enrichment while celebrating our Jain heritage! The museum is sure to evoke a new appreciation and respect for our ancient Jain religion, and the values it represents, as each exhibit simplifies and presents complex concepts from Jain beliefs, Indic culture and heritage in an interactive style using diverse multi-media tools, colorful and stimulating three-dimensional art/displays and audiovisual modules. It is a bridge for deep-connect between Jain thought and modern scientific paradigm, highlighting their relevance in the 21st century.

It was a proud and deeply moving experience for this hungry knowledge-seeker to enjoy the Abhay Prabhavana, which is our newest Gyan Mandir that

should be an essential stop for every Jain family, whether based in India or coming from the diaspora. Your visit will surely be memorable as an aesthetic, ethical, educational and spiritually meaningful journey into ourselves and our amazing Jain world.

The capacious 600-seat Sattva Food Court in the museum offers delicious Jain meals and refreshments prepared freshly in the kitchen, and the panoramic view provides for a surreal dining experience so one can take a healthful break from touring the galleries.

Tips for Visitors

The remote off-highway location of its extensive campus is not yet accessible by commercial rail/metro or bus services. The best mode of transportation to and from Abhay Prabhavana would be by private car, private bus (for large groups) or chauffeured taxi/ride-share service, which one should hire for the entire day. The entire facility and grounds are wheel-chair friendly. Mobile phones and recording devices are not allowed indoors, but one can conveniently leave them in secure storage at the front desk near the ticket counter. For latest visitor information, visit: www.abhayprabhavana.org

Jain Sculptures and

Art

Collections in Museums 12 Animal Symbols of the Kings of Heaven

By Dhruti Ghiya Rathi

12 ANiMAL syMboLs of thE KiNgs of hEAVEN dhruti rAthi

Dhruti is a New Jersey-based MBA, IT and FJAS professional. Dhruti is Involved with Jainism-SaysBlogspot, she researches Jain Iconography, Epigraphy, Historical and Numismatic references in Jain literature overlooked by historians, and on the applications of Jain principles. Her published work includes Contemporaries of Mahavir, on the dating of Mahavir Nirvana, Yoga and Rishabhadev and the Niggantha Nataputta of Buddhism. dhrutirathi@gmail.com

In this issue, we feature another manuscript from the Philadelphia Museum of Art, Philadelphia, PA. The concept of Heaven has been highlighted in many religions. However, Jainism is unique in associating Animal symbols to each Heaven and its lord.

The folio on the Animal Symbols of the Kings of the Twelve Heavens of the Vaimanik God (Fig 1), is based on the Prãkrit Brihat Sangrahani Sutra by Achãrya Jinabhadra of the 6th century CE Jinabhadra culled important concepts from the various ãgams and compiled the Sangrahani Sutra. Later, Achãrya Srichandrasuri (1136 CE) created rich illustrations of sutras in the Sangrahani Ratna He was a disciple of Achãrya Maladhãri Hemachandra and wrote in Mahãrashtri Prãkrit.

Pictorial representation aids in understanding the complex concepts of Jain cosmology. It also assists in memorization of details by young monks and scholars. It also allows artists copying the manuscripts to give their personal touch, as noticed from the three versions illustrated in Fig 1, 3, & 4 ranging from the 16th-18th century CE.

Fig 1: Animal Symbols of the Kings of the Twelve Heavens of the Vaimanika Gods 17th century CE – Source: Philadelphia Museum of Art

The animal symbols in Fig 1 were crown emblems of the kings of the 12 Vaimãnik Deva which were part of Kalpopanna Devas Indra or King of the first Kalpa Devaloka Saudharma is known as Shakrendra. Per the New Classical Dictionary of Greek and Roman Biographies, Bemã (Vimã) means raised step or platform. It is interesting to note that the Jain literature mentions Vimãna as round, triangular and square-shaped structures in which Vaimãnika Deva resided. As per the Sangrahani Sutra, these Devas visited the assembly hall (Samvasaran) of Mahãvir and aided in the construction of Samvasaran. Their entry was from the eastern gate of the Samvasaran and they were the first to enter the assembly hall The Sangrahani Sutra further specifies one entry door for the round Vimãna, three doors for the triangular Vimãna, and four doors for the square-shaped Vimãna. Our current knowledge of the ancient structures includes triangular Egyptian

Pyramids, round Stupas, and square Ziggurats with four entrances. The Ardhamãgadhi dictionary lists Vimãna as residence, Vimãnavãsi as staying in Vimãna, Vimãnana as insult, and Vimãyasthiti as in a difficult or problematic situation

Deva loka

1 Deer Miya Saudharma 7

2 Male Buffalo Mahiso Ishan 8

Horse Haya Shukradevaloka

Elephant Gaya Sahasare

3 Hog /Pig Shwasur Sanathkumar 9 Snake Bhuyanga Anarta

4 Lion Siha Mahinda 10 Rhinoceros Khaggi Pranata

5 Male Goat Chhagal Brahmadeva 11 Bull Vasaha Arana

6 Frog Salura Lantaki 12 Vidim/Deer Vidimai Ankati(Achyuta)

Fig 2: Chart of Devaloka Symbols based on Brihat Sangrahani Sutra by Jinbhadra

It has been a common practice to use animal symbols as part of the King’s royal symbol. For instance, in India, a Lion throne was used by Srenika Bimbisãr and later kings. An Eagle, Bull and Lion are depicted in the royal Persian sculptures. 15 Tirthankars are represented by animal symbols such as Bull (Adinãth), Elephant (Ajitnãth), Horse (Sambhavnãth), Monkey (Abhinandan Swãmi), Flamingo/Goose (Sumatinãth), Rhinoceros (Shreyansnãth), Buffalo (Vasupujya), Boar (Vimalnãth), Porcupine/Falcon (Anantanãth), Fish (Arnãth), Male Goat (Kunthunãth), Deer (Shantinãth), Tortoise (Munisuvrat), Snake (Parshwanãth), Lion (Mahãvirswãmi). Some texts also mention the Bull as the symbol of Nãbhiraja, father of Rishabhadeva. Since the Tirthankars primarily belonged to the Kshatriya or royal race, these animal symbols would likely have also been a part of their crown and their country/army flags.

Jainpedia.org and the Victoria and Albert Museum

Artistically, we observe variations in the multiple folios on the 12 Animal symbols of the kings of Heaven as illustrated in Fig 1, Fig 3 and Fig 4. The representation of fourth symbol Gaj Sinha Kesari is depicted in various forms. It is probably a leopard-like lion and is shown with a trunk as in Fig 1 and in Fig 3. In Fig 4, it is yellow with spots. Another interesting and varying portrayal is of the frog symbol of the sixth Heaven. The crown symbol of the king of the twelfth heaven depicts a deer in Fig 1 and Fig 3 but is a sheep/ram in Fig 4. The textual reference states the 12th symbol as Vidim. The usage of Kappa or Kalpa with Vaimanik Devas is an area of interesting research. In conclusion, we can identify the Fig 1 as folio from the Sangrahani Ratna originally by Srichandra, based on the Brihat Sangrahani Sutra of Jinbhadra. Many copies of the Sangrahani Ratna have been discovered from the 14th century CE to the 20th century CE, depicting its popularity among the Jain monks and nuns

References:

• Philadelphia Museum of Art https://philamuseum.org/collection/object/194969

• Concept of Divinity in Jainism, Dr. P Ajay Kothari, Prakrit Bharat Academy, Jaipur

• Sanghrani Sootra, Ambalal Ratanchand Jain Dharmik Trust, Jain e-library 022017

• https://jainpedia.org/manuscript/animal-symbols-of-the-12-heavens-1/

• Illustrated Dictionary of ArdhaMagadhi Vol 4 and Vol 2 by Ratnachandra ji and A C Woolner

Fig 3 (16th century CE) and Fig 4 (18th century CE) depict Animal emblems of the 12 heavens by Srichandra Source:

INFORMATION

Nutritional Benefits of a Plant-Based Diet

By Rajkumar Jain, Indore, India

NutritioNAL bENEfits of A PLANt-bAsEd diEt rAJKuMAr JAiN

Rajkumar Jain is an independent thinker, and a well-known writer based in Indore, India. After earning his graduate degree in Engineering and a post-graduate degree in Computer Applications, he has been in the business of IT System Integration for the past 35 years. His main interest is in meeting new people and learning from their life stories.

The fundamental principle behind vegetarian and vegan lifestyle which promotes plant-based diet is non-violence –Ahimsa. Although Ahimsa is not just about diet and encompasses various aspect of life such as not harming any living being by body, mind and speech, this article focuses on the diet – especially nutritional aspects of plant-based diet.

The plant-based diet is rich in fiber, vitamins, minerals, and low in fat and cholesterol, promoting immune function and reducing gut inflammation. Its nutrient-dense, low-calorie nature aids in weight management and obesity prevention. The abundance of colorful fruits and vegetables provides protection against oxidative stress, inflammation, and cellular damage Environmentally, such diet reduces the carbon footprint by avoiding animal agriculture, supporting sustainable food systems, and promoting locally sourced organic produce. Adhering to non-violence, it emphasizes compassion for all forms of life, including animals, plants, and microorganisms. It also involves mindful food preparation, including ingesting all parts of produce like certain seeds and peels.

For many Jains, consuming plant-based food is part of their upbringing and comes naturally. However, often people are not aware of its nutritional value. And among the people that consume non-vegetarian food, often the belief is that plant-based food lacks in nutrition. In this article we will explore the benefits of certain plant-based foods that are often part of Jain diet, along with its chemical composition and medicinal values

Khakhra, a thin, crispy flatbread made from wheat flour, math bean, and oil, is a beloved breakfast choice among Jains, and is a treasure trove of dietary fiber, essential minerals, vitamins, and iron. It plays a vital role in lowering cholesterol levels Its high fiber content promotes digestive health, while being low in calories yet abundant in complex carbohydrates

Jeerawan is infused with over twenty carefully curated spices (cumin seeds, coriander seeds, fennel seeds, black pepper, dry ginger powder, dried mango powder, etc.). Renowned for enhancing digestion and providing warmth during colder months, it boasts a plethora of health benefits, including boosting cognitive function, detoxifying the body, promoting skin vitality, lowering cholesterol, improving blood circulation, reducing inflammation, soothing muscle discomfort, and generating warmth. It is celebrated for its rich content of dietary fiber, vitamin C, vitamin K, iron, and manganese.

Ukali a traditional hot beverage made of cardamom, dry ginger powder, fennel, etc., is believed to alleviate symptoms of cold, chest congestion, and cough, particularly during the winter or rainy seasons. It is recommended to consume this drink at night before bedtime to fully experience its remarkable benefits. Ukali is known to strengthen the nerves, enhance vitality, and maintain the equilibrium of Vata, Pitta, and Kapha doshas.

Torai (ridge gourd) ke chhilake ki chutney, Ridge gourd peel, often discarded by many, is a nutritional powerhouse packed with dietary fiber, vitamins, and minerals such as vitamin C, calcium, potassium, and iron. Despite being low in calories, it boasts a higher antioxidant capacity than the flesh of the gourd. The fiber content aids in alleviating gut issues, constipation, and managing diabetes. Additionally, the peel can enhance immune function and support weight loss. Ridge gourd, along with its leaves and fruit powder, is utilized in treating jaundice, while the fruit itself is beneficial for diabetes management. Phytochemical research has identified around 50 compounds in this plant, including flavonoids, anthraquinones, proteins, fatty acids, saponins, triterpenes, and various volatile components. Numerous studies highlight the therapeutic potential of ridge gourd in combating liver diseases.

Gond ki Raab, a dish made from edible gum crystals and jaggery is commonly consumed by Jains after fasting, is highly nutritious and contributes to bone strength, alleviates joint pain, boosts immunity, and provides relief from cold symptoms. As such, it is an excellent choice for consumption during the winter months.

Tarbooj ke chhilke ki sabji, Watermelon rinds, often overlooked, are nutrient-dense and contain many of the same vitamins found in the fruit's flesh, but in greater concentrations. They are abundant in vitamin C, vitamin A, vitamin B6, potassium, and zinc. A notable compound in watermelon rind is Citrulline, which the human body converts into arginine, an amino acid that enhances blood circulation and supports muscle development. Arginine is crucial for various metabolic processes, serving as a precursor for the synthesis of proteins and other biologically significant molecules, including nitric oxide and creatine. The rind also acts as a potential diuretic, beneficial for people with high blood pressure.

Jam/Amrud ki sabji, Guava (Psidium guajava) is loaded with bioactive compounds such as vitamin A and C, potassium, fiber, polyphenols, and triterpenes. These components are beneficial in fighting bacteria, shortening the duration of colds, regulating carbohydrate absorption, and enhancing digestion. The fruit contains saponin, oleanolic acid, lyxopyranoside, arabopyranoside, guaijavarin, quercetin, flavonoids, ascorbic acid and citric acid Studies have reported that the bioactive phytochemicals present in Guava can treat respiratory disorders, gastroenteritis, diarrhea and dysentery, wounds, ulcers, rheumatic pain, toothache, anorexia, cholera, laryngitis, and skin disorders. The presence of terpenes, caryophyllene oxide and p-selinene produces relaxation effects

Sangari is known for its impressive range of health benefits, including anticancer, anti-diabetic, antiinflammatory, and antimicrobial properties. Both the stem and bark also exhibit anti-inflammatory and antirheumatic effects. The pods of sangari are packed with various phytochemicals, such as alkaloids, carbohydrates, steroids, proteins, flavones, flavonoids, and phenols. On the other hand, Mougari, or radish pods, are celebrated for their high content of ascorbic acid, folic acid, and potassium. They also provide a good amount of vitamin B6, riboflavin, copper, magnesium, and calcium. Recent studies have highlighted that rat-tail radish, commonly referred to as 'mougri' in Gujarat, is rich in plant chemicals that can help prevent cancer. Researchers have identified that mougri contains phytochemicals like isothiocyanates, anthocyanins, and flavanols, which are known for their anti-cancer properties. It is also suggested as a natural remedy for various health issues, including whooping cough, cancer, coughs, gastric discomfort, liver issues, constipation, dyspepsia, gallbladder problems, arthritis, gallstones, and intestinal disorders.

Ker (Caperberry) contribute to overall health by counteracting detrimental free radicals. Their applications include aiding digestion, promoting skin health, and offering potential anti -inflammatory benefits. Ker is particularly esteemed for its adaptogenic properties, which help the body manage stress. Capers are utilized for various health issues, including diabetes, fungal infections, respiratory congestion, intestinal worms, and leishmaniasis, a skin condition caused by parasites. Additionally, capers are a rich source of vitamin K, essential for maintaining bone health. Ker is abundant in antioxidants such as quercetin, kaempferol, epicatechin, and proanthocyanidins, which combat free radicals, thereby protecting cells from oxidative stress and reducing inflammation, potentially preventing chronic diseases over time. Consumption of capers has been associated with lower levels of alanine aminotransferase and aspartate aminotransferase, two liver enzymes indicative of liver damage.

Gonda, Lasoda, glue berries, Cordia myxa, exhibits antifungal, antibacterial, and anti-inflammatory properties. Regular intake may enhance immune function and the body's disease-fighting capabilities. Mineral analysis indicates high concentrations of potassium, iron, zinc, and calcium, along with compounds such as gallic acid, ferulic acid, chlorogenic acid, caffeic acid, and coumaric acid, which are utilized in ulcer treatment. Due to its extensive range of ethnopharmacological properties, various in vitro, in vivo, and preclinical studies have been conducted to evaluate its biological activities, including anticancer, nephroprotective, antioxidant, and cardioprotective effects.

Kumatiya (Acacia Senegal) A recent investigation reveals that these seeds possess remarkable cardio-protective qualities. Packed with protein, they are also abundant in phosphorus, zinc, and selenium. Their potential extends to wound-healing applications. With antioxidant, anti-inflammatory, and antibacterial properties particularly beneficial in combating periodontal disease, these seeds stand out. They contain an impressive 39 percent protein. Research indicates that consuming kumatiya can effectively reduce cholesterol levels and enhance the health of the heart, kidneys, and liver.

Kachri, commonly referred to as wild melon or Cucumis-callosus, is an exceptional vegetable that provides numerous health advantages. It is effective in treating various skin ailments such as boils, itching, prickly heat, and bed sores. Additionally, it may alleviate earaches. Kachri exhibits diuretic properties, aiding in the elimination of toxins from the body and supporting kidney health. Its low glycemic index contributes to the regulation of blood sugar levels. The presence of magnesium and zinc in kachri is associated with enhanced brain function and improved mood. Furthermore, its vitamin C and high water content promote collagen synthesis and facilitate wound healing. The antioxidants found in kachri bolster the immune system and can serve as a tonic, coolant, and stimulant.

Surajana, well-known as Moringa, is a miracle tree, it is a nutrient-dense plant that offers numerous benefits for health. Its leaves are rich in over 90 nutrients and 46 antioxidants, making it a powerful ingredient for nourishing and strengthening the body. The peels, the roots, the leaves, the flowers of Moringa (M. oleifera) tree are used in the traditional medicine for the treatment of the diarrhea and hypertension and the folk remedies in a lot of countries The leaves and fruits of moringa are rich in vitamin C, protein, beta-carotene, calcium, iron and other minerals. The seeds of Moringa are the best normal coagulants, possess antimicrobial, antioxidants properties. Moringa oleifera leaf extract (MOLE) can protect C2C12 myoblasts by restoring redox balance and enhancing recovery under oxidative stress.

Methidana, (Fenugreek) has been commonly used in alternative medicine for its healthpromoting effects such as hypocholesterolemic, anticarcinogenic, antidiabetic, antioxidant, and immunological activities. It contains many phytochemicals, including steroids, alkaloids, saponins, polyphenols, flavonoids, lipids, carbohydrates, amino acids, hydrocarbons. Fiber, Protein, Iron, Manganese and Magnesium. Fenugreek may help increase breastmilk production, enhance testosterone levels, promote blood sugar control, improve cholesterol levels, improve weight loss, reducing inflammation and boost sperm count. People with a health condition or taking medications can speak with a doctor before taking fenugreek supplements.

Neem (Azadirachta indica) is recognized to have antidiabetic, antipyretic, anti-inflammatory, antibacterial, insecticidal, and anticoagulant effects and has a broad range of clinical relevance. Neem is rich in phytochemical composition, which includes over 150 identified compounds. The chemical makeup of neem includes compounds like tetranortriterpenoids, azadirachtol, and nimbidin, among others. The plant's various parts leaves, flowers, seeds, bark, and fruits are traditionally utilized to treat ailments such as skin diseases, infections, hormonal imbalances, and gastrointestinal issues. Much before the modern pharmacological research, its benefits and anticancer, antiviral, antibacterial, antifungal, and anti-inflammatory properties were documented in Charak Samhita and Susruta Samhita

Thus, the plant-based diet offers significant health advantages, including better digestion, effective weight management, a decreased risk of chronic illnesses, and improved mental clarity. Additionally, it provides substantial environmental and ethical benefits, such as a reduced carbon footprint, support for local and organic farming, and the promotion of nonviolence and compassion. Practicing this diet also fosters a deeper sense of empathy and social responsibility, contributing to a more equitable and peaceful society.

Please note that i f you are considering adopting the plant-based diet, it is essential to seek guidance from a qualified healthcare professional or nutritionist to ensure that your nutritional requirements are met and to prevent any potential deficiencies.

The Power of Surrendering to the Flow of Life

thE PoWEr of surrENdEriNg to thE fLoW of LifE PAyAL sEth

By Payal Seth, Dilip Parekh

Payal Seth, an economist, is currently serving as a volunteer at the Ramakrishna Mission school for underprivileged children in New Delhi. She is also a passionate author who crafts illuminating articles, dedicated to exploring and celebrating the profound significance of spiritual values in our modern lives. Her articles have been published on several national and international platforms.

In today’s world, we are taught that success comes from controlling every aspect of our lives from setting specific goals to executing elaborate plans. We are praised for our determination, our grit, and our ability to bend life to our will. However, trying to control what happens in our life causes a lot of stress, anxiety and fear. We want things to happen as per our own likes and dislikes and then get upset when that does not happen.

But what if we put more trust in the flow of life? The scope of life is universal. Life does quite well on its own – keeping the planets in orbit, tiny seeds grow into giant trees, and beautiful babies are created out of a single fertilized cell. Can we then simply let go and embrace whatever life brings instead of trying to control everything? What if the real secret to fulfilment lies not in controlling our path, but in surrendering to it?

The common usage and understanding of the word surrender are to lose a fight, to give up But in this article, we are excited to bring you an inspirational story of someone that shows us that surrender can be powerful! That someone is an author, journalist, motivational speaker and a highly successful entrepreneur, Michael A. Singer. In

his book titled The Surrender Experiment published in 2015, Michael invites us to consider this path of surrender. His journey encourages us to let go of our expectations and embrace life as it unfolds Michael begins his story as a young man deeply drawn to meditation, content in his solitude. He dreamed only of a simple, peaceful existence in the woods. But when he chose to follow a different inner calling - a calling that told him to say “yes” to whatever life brought his way - he embarked on an adventure far beyond his imagination.

Let it be clear right from the start, however, that this type of surrender does not mean living life without the assertion of will. The author’s story of forty years of surrender experiment is simply the story of what happened when the assertion of will was guided by what life was doing instead of what he wanted it to be doing. His personal experience is that aligning one’s will with the natural forces unfolding around us leads to some surprisingly powerful results, for instance, his surrender led him from an unassuming cabin in the woods, to building a vibrant spiritual community and then to the heights of entrepreneurial success, where he founded a multi-million-dollar medical software company.

How It All Began

In the winter of 1970, Michael Alan Singer, who had been living a very ordinary life in Florida, was hit by a powerful yet subtle transformation, which changed his life forever. While sitting and chatting with his brother-in-law, Michael noticed an uncomfortable lull in their conversation. For the first time in his life, his mind and emotions were something he was watching instead of being engrossed in those emotions. He felt that there was a complete sense of separation between his anxious mind, which was spewing out possible topics to talk about, and him, the one who was simply aware that the mind was doing this. That subtle shift in his seat of awareness became a tornado that rearranged his entire life.

Months had passed by since his first experience and he was overwhelmed by the constant cacophony of the voice in his head. He wanted that voice to stop. He eventually found an answer in a book Three Pillars of Zen, by Philip Kapleau, that his friend had given him. The book introduced

INSPIRATION

him to Zen meditation. It said to stop reading, talking and thinking about the mind – just meditate to quiet it down. It talked about freeing yourself from the hold of the mind, about going beyond He had high reverence for the book because it answered some real questions for him such as, who am I that watches the voice in my head? He started to meditate using the methodology given in the book and experienced that meditation was diverting his awareness from the chatter of the voice. After a few weeks, he took a trip to the woods, where he decided to sit under a tree, practice his meditation, and then, just like the Buddha, very dramatically, he told himself, I’m not getting up until I’ve reached enlightenment. While the entire experience is enthralling enough to send shivers down the spine, we would just like to mention here that under that tree he went to a space of elevated, deep peace within himself.

As is the case with all the situations in life, things change. Even though this flow of this peace started ebbing and his outer world was experiencing a collapse (he got a divorce), yet the stillness within him was teaching him how to observe the signs that the universe was throwing at him. By following these signs, we are transported to various events in his life; from his adventures in Mexico, to him writing a masterpiece economics paper for his doctoral program and buying a new secluded land with the purpose of strengthening his meditation practices. Every experience was imbued with the deep touching kindness of friends and strangers As Michael and his two friends built a meditation hut on the newly brought land, he found himself adjusting to a self-disciplined monastic lifestyle quite easily.

Going Beyond Meditation

Thus far Michael’s entire path to inner freedom was focused around meditations where he found a deep sense of peace and serenity. And it was working, to a degree. He felt the need to go beyond And then an inspiration struck him. Instead of trying to free himself by constantly quieting the mind, Michael asked himself, why is the mind so active? What is the motivation behind all the mental chatter? If that motivation were to be removed, the struggle would be over.

As he explored it inwardly, he noticed that most of the mental activity revolved around his likes and dislikes So, he decided to just stop listening to all the chatter about his personal preferences, and instead, start the willful practice of accepting what the flow of life was presenting to him. And that led to the surrender experiment, that is inwardly surrendering any resistance and letting the flow of life be in charge. The rules of the experiment were very simple: If life brought events in front of him, he would treat them as if they came to take him beyond himself If his mind complained, he would use each opportunity to simply let himself go and

surrender to what life was presenting him He had already witnessed firsthand how the subtle events had led him to the hills of Mexico, how he had been led to the new property where he built a house. It was clear to him that he had not done these things - they had happened to him

The Great Experiment Begins

Michael started the experiment with something very simple, the weather. He says, “Could it really be so hard to just let it rain when it rains and be sunny when it’s sunny without complaining about it? Apparently, the mind can’t do it: Why did it have to rain today? It always rains when I don’t want it to. It had all week to rain; it’s just not fair. I simply replaced all that meaningless noise with: Look how beautiful; it’s raining. I found these practices of acceptance very powerful, and they definitely served to quiet the mind.”

The only impediment to Michael’s solitary retreat was that he was still enlisted as a graduate student and had to teach for one semester. He was managing both these tasks, but at the back of his mind, he had given up hopes of studying for his doctoral qualifying examination, until one day life decided to show him a better plan.

The head of the economic department, Dr. Goffman requested him to tutor Alan Robertson, a banker who needed a doctorate so that he could lead a community college in the near future. The voice in his head went screaming inside, No! I can’t do that. I’ve dropped out of all this. I need to devote my time to my practices. There is no way I’m going to start pulling down all my old economics textbooks I’m done with that.

And in the midst of all that protest, he remembered his recent commitment to surrender to what life brought before him He realized that the voice he was watching was not his spiritual adviser; it was his spiritual burden. He said, “Yes, I would be glad to help out. I will tutor him.”

In that one moment, the die had been cast. This great experiment in surrender had truly begun. The book is full of several events where he allowed the flow of life to guide him. We will cover few such events in this article.

• Surrendering to appear for PhD exams

Michael’s and Robertson’s relationship grew, both professionally and personally, and as Robertson progressed to sit for his PhD qualifying exams, he encouraged Michael to do so too. Surrendering to his wishes, he decided to appear for the required exams He did well in two of them but had not studied for the third one. That prospect of failure disturbed him and set the inner voice on a nonstop dialogue about how to avoid the exam.

But then he thought, “What an opportunity to get rid of that part of me. I saw it as a challenge to further let go of myself. In his calm state of mind, he studied for the exam and was surprised that the essays he had to write were on the same portion of the text that he had studied. He passed the exam and was complimented on his exam by the department chair

• Helping to build Sandy’s house

Michael always had his solitary meditation hut and his secluded land to come back to, when he had interacted enough with the world. But life had other plans. One day, Sandy Boone, a woman who was into Buddhist meditation just showed up and started taking walks on Michael’s property. She was careful to respect his privacy; she just wanted to be in nature and meditate outdoors. Eventually, she got bold enough to ask if she could join him for meditation on Sunday mornings, just for an hour. He granted her request solely because the voice in his head was so resistant to it. In time, her friends started joining her. (As a side note, this began the tradition of Michael’s Sunday morning services, which had continued every Sunday for over forty years.)

When Michael came back from his cathartic kriya-yoga retreat, he encountered one of those rub-your-eyes-indisbelief moments. Sandy and his friend (who had helped him build a house) were building a house for Sandy on his land. When he reminded her that this was his land on which she was building her house, she cheerfully replied that she laid no claims to the house, and it would be his when she decided to leave.

The voice in Michael’s head exploded: Oh my God! How dare she make a decision like that without even asking me? I don’t want another house on my land. I don’t want anyone else staying out here, so why would I want another house? How in the world does someone decide to build a house on someone else’s property without ever asking them?

He calmly observed all these thoughts being created by the preference-driven mind and reasoned if I had wanted another house on the property that voice would be saying, What a miracle! God stepped in and started building me a second house without my having to do a single thing.

So he went back up the hill, in the spirit of surrender, he did the only thing that was appropriate for that moment: Strapped on an apron and helped them build Sandy’s house!

This was the moment we fell in love with Michael. Until now, we had been fascinated by his story and his experiment, but after this we found ourselves rooting for him.

• Acceptance, Acceptance, and More Acceptance

The story forth will surpass any reader’s predictability as Michael goes through having his PhD dissertation published as a book “Search for Truth”, teaching a social science class at a community college, organizing spiritual retreats for gurus from around the world, working with prisoners and helping them realize that the voice in their head is not them, building a universal temple as an ode to all the religions, building homes, and finding the love of his life Michael says, “What is important from all this is that if I had listened to my own mind, none of this would have happened

• From Personal Self to Personal Computer

Just when Michael thought that he had found the mission of his life – to run the home building business and the spiritual center – life was going to take him to much greater heights. In the fall of 1978 Michael walked into a Radio Shack store and saw a plastic keyboard attached to a TV screen. It was one of the early personal computers – TRS80. He was intrigued by it and bought it.

He had taken only one introduction to computers course in college. But his fascination with this new machine was so strong that he buried himself in learning the Basic programming language. He says, “For some reason, everything was so natural to me. It wasn’t like I was learning something new; it was like I was remembering something I had always known. My mind became very quiet the moment I sat down at the machine. It was very much like entering meditation. The energy would rise up and focus beautifully at the point between my eyebrows, and a peace would come over me. Apparently, I was meant to be working with this computer. I didn’t question it - I just continued to surrender to what was happening.”

His passion soon resulted in him writing an accounting package for his home building business. Soon he started developing software for other small and large businesses. About his success Michael says, “My formula for success was very simple: Do whatever is put in front of you with all your heart and soul without regard for personal results. Do the work as though it were given to you by the universe itself - because it was”. In a short time, he had several clients and was earning decent income. It was around that time he noticed that his mental concepts separating worldly life and spiritual life had finally dissolved. Everything began to appear as the miraculous perfection of the flow of life.

This success further led him to writing a software package called “The Medical Manager”. In the beginning he was the only person working on such complex software. About this experience Michael says, “To me writing code was the same as having a conversation with another human being.

I didn’t have to think about what I wanted to say or how to say it. There was just a natural flow directly from the stream of my thoughts into the machine. When I was writing a program, the voice in my head would speak in the computer language I was using. I didn’t think in English and then convert to the language; my primary thoughts were in the computer language to begin with. Because of this, I could just sit down at the computer and write perfectly structured code Every time I sat down at the computer to work on the program, I took a breath and remembered that I was writing this as a gift to the universe.”

Through several challenges and perfectly unfolding events over the years, The Medical Manager revolutionized the U.S. medical practice management industry. Eventually Michael ended up becoming a CEO of a $300-million-ayear computer software company, with twenty-three hundred employees!

• FBI Raid

With such tremendous growth came several problems too. Due to some fraudulent activities by some employees, the offices of the company were raided by FBI The investigation lasted 6 years and all charges against Michael were dropped. Michael describes many twists and turns that occurred during this ordeal; but the most astonishing fact is that he felt a profound peace in these trying times and was able to write and publish “The Untethered Soul”, #1 New York Times bestseller!

Michael says, “The legal ordeal quickly became a distant memory, almost a dream. It had come and gone, just like everything else. I could clearly see that because I had inwardly surrendered each step of the way, no scars were left on my psyche. It had been like writing on water the impressions only lasted while the events were actually taking place. Yet in the moment of actual experience, each twist and turn had reached deep inside me and forced me past foundational fears and personal boundaries. As long as I was willing to accept the purification power of life’s flow, I kept coming out on the other side as a transformed person. How could I consider this a bad experience when it created such beauty and freedom within me?”

In an interview with Oprah Winfrey on her TV show Super Soul Sunday aired on August 5, 2012, Michael explained his state of mind in these words: “From the moment the FBI raid took place, peace came over me and my attitude was, My God, this is once in a lifetime opportunity to let go of anything that is left of me (the ego). .. The question was “are you willing to use the situation to just complain and carry on how unfair it is? Or are you willing to let the life reach into the bottom of the heart and pull out whatever is left of your self-concept, your ego, your scared self”.

This went on for 6 years. During all that time Michael never complained and thought that if I had one chance in my life for liberation, God just gave it to me

Acceptance and Courage: The Crux of the Surrender Experiment

One of the most moving aspects of The Surrender Experiment is Michael’s candidness about the discomfort he often faced in this practice of surrender. He describes moments of doubt and resistance, where his mind wanted to take charge and steer him back to familiar territory. Yet, he consistently chose to let go of his fears, showing that surrender is not about weakness or passivity but about an active, courageous choice to trust life’s unfolding. He says-

“Surrender what an amazingly powerful word. It often engenders the thought of weakness and cowardice. In my case, it required all the strength I had to be brave enough to follow the invisible into the unknown. And that is exactly what I was doing. It’s not that surrender gave me clarity about where I was going - I had no idea where it would lead me. But surrender did give me clarity in one essential area: my personal preferences of like and dislike were not going to guide my life. … The practice of surrender was actually done in two, very distinct steps: first, you let go of the personal reactions of like and dislike that form inside your mind and heart; and second, with the resultant sense of clarity, you simply look to see what is being asked of you by the situation unfolding in front of you.”

To surrender doesn’t mean to give up on our dreams it means to release the narrow way we think those dreams should unfold. It means trusting that the challenges, detours, and unexpected opportunities that come our way are all part of a bigger, beautiful picture. It means understanding that real success comes not from bending the world to our will, but from flowing with it. This is why Eckhart Tolle; the author of “The Power of Now” defines surrender as the simple but profound wisdom of yielding to rather than opposing the flow of life in the present moment.

The Surrender Experiment is a call to all of us: What would happen if, instead of trying to control every aspect of our journey, we allowed ourselves to be guided by it? What if we approached life with curiosity rather than anxiety, with openness rather than resistance? Michael Singer’s experience teaches us that there is immense power in letting go - a power that leads not only to unexpected success but to a deeper sense of purpose, connection, and inner peace. So maybe the greatest gift that we can give ourselves is the willingness to trust life and say "yes."

The Art of Giving Back

By Dilip V. Shah

thE Art of giViNg bAcK - drs. JAsVANt ANd MEErA Modi diLiP V. shAh

This article is fourth in the series “The Art of Giving Back”. We are thankful to Dilipbhai Shah for highlighting the commendable efforts of Drs. Jasvant and Meera Modi from Los Angeles in bringing Jainism studies to several universities in USA and abroad.

Drs. Jasvant and Meera Modi

This story is about a multi-faceted couple in Los Angeles who have propelled a new dawn of Jain Academic education in America. At the beginning of this millennium, none of the universities in North America consistently offered any courses in Jainism.

In 2015 Drs. Jasvant and Meera Modi of Los Angeles collaborated with the International School of Jain Studies and JAINA and offered to help create 24 Gyān Mandirs (installing Jainism chairs, Professorships, or internships at 24 Universities named after 24 Tirthankaras). Not One, Two, or Three, but Twenty-four! You see, Modi did not believe in small steps - no half-measures. No trying out an idea. Just break into the world of Academia, seize the opportunities, and proceed to implement the plan! Are you intrigued? Read on. This is a story that will show you how a powerful idea and a commitment to it can change the world around you.

Jasvant – The Early Life

Jasvant was born in 1951 in a profoundly religious Jain family. He was the fourth child of the six children born of Nagindas and Kamlaben of Godhara, Gujarat. The family had little money but a lot of love. The family home was next to an Upashraya, and the temple was close by. From age 4 or 5, he would go to the temple first thing in the morning before breakfast and attend Pathshala in the evening. From the age of nine to fifteen years, he studied and memorized many sutras and regularly attended morning discourses from visiting Āchāryas at the upashraya next door. Āchārya Shri Shubhanker Suriji Maharaj of Shri Nemisuri Samudaya and his disciple Suryodaya Suriji, both spent many chaturmas in Godhra upashraya as they both were sons of Godhra. In that group of sadhus was a young Sheelchandra Suriji who had accepted monkhood at the age of nine and was younger than Jasvant. They enjoyed conversing with each other and developed a lifelong friendship. Jasvant spent many a night in the upashraya with blessings from Āchārya Bhagwant. Thus, from a very young age, Jas vant was an ardent follower of Jain teachings, including his commitment to follow a strict Jain diet.

At fifteen, Jasvant left home to enroll in a college in Ahmedabad. He was an excellent student who aspired to be an engineer and got admitted to St. Xavier College. After a couple of years, he changed his mind and chose to study medicine. He got admission in Shri Mahavir Jain Vidyalaya boarding where the students were given the luxury of breakfast and two meals every day in addition to a safe place to stay. A year later he joined B. J. Medical College. He studied hard and completed his MBBS in 1973. Since the Indian government did not allow tests conducted by the Education Council for Foreign Medical Graduates (ECFMG) required to practice medicine in the US, Jas vant borrowed money to go to Malaysia and appear in the ECFMG exam and aced it with excellence.

There were still financial hurdles to going to America. Friends and family members were all excited about their own Jasvant preparing to go to America, and somehow managed to collectively borrow Rs 11,000 for airfare for him. Jasvant’s mom was also Jubilant that her son would

INSPIRATION

land in a foreign country. However, her excitement was short-lived. She breathed her last a month before Jasvant departed for the US in June of 1975. It took two months before he landed his first job in Hinton, WV. For the next two years, he prioritized sending money home to repay the loans, and he stayed connected closely with his family in India. To him, his siblings were gifts of God, and he was ever grateful to have them in his life. After Hinton, he wanted to study further, and he got some training at the McKeesport Hospital in McKeesport, PA, and later did his Internal Medicine residency at Weiss Memorial Hospital in Chicago, IL.

Meera – The Early Life

Born in 1949, Meera, daughter of Hakemchand and Indumati Sanghvi of Vakaner, Gujarat, was the youngest of the eight children Hakemchand was a doctor and devoted his life to serving patients. He answered calls for help in the middle of the night and refused to take money from those who could not afford to pay; instead, he gave some of his own money to buy the medicine they needed. He earned the title of “The Doctor of People” for his dedication.

Unfortunately, when Meera was year-and-half old, her mother, Indumati, passed away. She and her siblings were looked after by their maternal grandmother. She learned a lot from her father's dedication and her grandmother's kindness. She absorbed those sweet memories and the sacrifices of others who raised her deep into her heart and created a role model for herself. She also took to heart her father’s words, “Education is the most important thing in life.” The family was not rich but lived comfortably, considered every other member a gift from God, and enjoyed each other's company. After graduating high school, Meera moved to Rajkot to study pre–medical. After two years, in 1967, she Joined Lady Hardinge Medical College in Delhi, the one and only medical college for girls in India at that time. She studied hard and avoided most of the social activities. Her father was alone in Vakaner, caring for people in seventy nearby villages. He died in 1972 of a heart attack while Meera was appearing for her final exams. The shock of losing the rock of her life greatly disturbed Meera, but it also strengthened her resolve to follow in her father’s footsteps of service to humanity. She did an internship in Delhi and got training as an OB-GYN. Her older sister Prafulla had moved to the USA and invited Meera and her brother Viren to come to the USA to do their residency programs. Finally, in 1975, they both moved to the USA. Meera started her residency in Philadelphia.

Jasvant and Meera – Career and Family Life

Meera’s family in India began to search for a suitable match for their little sister and put a matrimonial ad in the newspaper that caught the attention of Jasvant’s brother. The two families met and were satisfied that Jasvant and Meera were well-suited for each other. Jasvant and Meera

flew together to India and married in Gandhinagar, Gujarat, in 1979. After the wedding they both applied for residency positions at Edgewater Hospital and were accepted by the hospital. The couple moved into a hospital apartment, but their life was not easy.

Working hours for the newlyweds were long and unpredictable, and the schedules did not to allow more time together. At the end of two years of residency, Jasvant started a fellowship in gastroenterology in Chicago, and Meera worked as a physician at Grant Hospital in Chicago. In 1982, the couple was blessed with their first child, Rushabh. In June of 1983, Jasvant finished his year of fellowship and moved to Los Angeles from where he had received multiple jobs offers. He accepted positions as an attending physician at St. Vincent Hospital, Hollywood Presbyterian Hospital, Good Samaritan Hospital, and Temple Community Hospital. Meera stayed behind for some time with the child while Jasvantbhai was getting settled, and after a while, Meera and Rushabh moved to Los Angeles, and the family was reunited.

Meera took a job at an urgent care, working two shifts for a while, lasting fourteen hours with a one-hour break, leaving the young son with a babysitter. The hard work paid off. In 1984, they bought their first home in Cerritos. They both independently proceeded on their professional journeys. Jasvant started a private practice in 1985, and Meera bought a private practice in 1987 In 1988 Meera gave birth to a baby girl, Shruti. It seemed like they had achieved the American dream; an ideal family, owning a home, professional careers, and tranquility. But there was something missing in their life.

Jasvantbhai missed his childhood routine of going to temple every day. The Cerritos neighborhood was a hub for Indian community but there was no Jain temple! During 19861987, Jasvantbhai and some of his friends joined the efforts by others in the community in a project to create a Jain Center with a temple in Buena Park. The temple was inaugurated in July of 1988. Meeraben bought a second

medical practice in 1991 on Sunset Blvd. The couple bought a land on Hampstead Road and custom built a large new home and moved there in 1994. After more than a decade of hard work, starting a family, Modi’s started paying attention to their social obligations. They became active in the Jain Center of Southern California (JCSC), and they are one of the four main patrons of JCSC.

In 2004 Jasvantbhai bought a skilled nursing facility (SNF), Ajit Healthcare at Westlake Convalescent Hospital, Los Angeles. In subsequent years he acquired and managed three more nursing homes/assisted living facilities providing compassionate care and support to the communities they serve.

Devoting Life to Philanthropic Activities

Meeraben became involved in Pratham (devoted to educating children from the slums) and SAHARA (serving survivors of all forms of abuse in the South Asian community). She, along with two friends Mahesh Wadher and Manu Shah, each donated $200,000 to build a Kitchen facility for Akshaya Patra (the world's largest NGO school meal program, providing mid-day school lunches to over 2.2 million children in over 24,000 schools in India) in Panvel, about 20 miles from Mumbai. She also donated $100,000 to Akshaya Patra for 3 vans to deliver mid-day meals to the schools. At one point Jasvantbhai served as the Chairman of LA chapter of Akshaya Patra for two years

Jasvantbhai is a ferocious reader. Every single day, he spends hours reading. The subject of Veganism as a true expression of Ahimsak life came to his attention. He read all the available literature about veganism and in 2014, Jasvantbhai became a Vegan The same year, he took voluntary retirement from his practice of medicine to devote all his time to philanthropic activities. Jasvantbhai believes that “Success does not necessarily bring happiness. Happiness comes from faith, inner blissfulness, and helping others.” After he embarked on the philanthropic path, he did not have much time to deal with bureaucracy in running the nursing homes. In 2024, he sold off one of his nursing homes and began the process of selling off the remaining three nursing homes.

JTLA – Jain Temple of Los Angeles, a new Sangh, was created in 2012 with the aim of building a Shikharbandi temple in the La Crescenta neighborhood of Los Angeles as the one in Buena Park was proving to be too far for many. Jasvantbhai became the VP and a board member. Construction of the Temple is scheduled to be completed in February of 2025 and Pratishtha Mahotsav is planned for May 1st Jasvantbhai is the main donor for the temple.

In 2014, Jasvantbhai noticed that there were many universities in the US offering programs in the studies of Hinduism, Islam, Buddhism, and Sikhism but except for Florida International University, that had begun Jain studies

program in 2010, no other institution of higher learning offered regularly scheduled courses in Jainism. Jasvantbhai believed that the Jains in the US should sponsor chairs for Jain Studies at twenty-four Universities. It so happened that the same year, University of California offered special financial incentives to various communities to establish religious studies chairs on the various campuses of the UC system. Jasvantbhai saw this as a golden opportunity for the Jain community to come together to work towards his dream. Jasvantbhai, working with the Academic Liaison Committee of JAINA, pledged $1 million of the $1.5 Million needed to fund Jainism chair at the University of California, Irvine. This was a new dawn for the academic studies of Jainism in America.

In 2015, to streamline their various charitable activities Modi’s set up the Vardhaman Charitable Foundation with Dr. Jasvant Modi serving as President, Dr. Meera Modi as the Secretary, and their first born, Dr. Rushabh Modi as the Vice President of the foundation. During the past ten years, Drs. Jasvant and Meera Modi have donated over $25 million dollars through this foundation, for various charitable activities and to fund academic education at 29 Universities in the US and abroad fulfilling their vision to create educational centers in the name of all 24 Tirthankaras What is even more remarkable is the fact that Modi’s have inspired many of his friends and others to contribute substantially towards Jain studies programs at various Universities. Additionally, as of 2024, four individuals, have come forward and donated $1 million dollars each to install Jainism chairs/Professorships at four universities. Haresh Jogani at the University in Israel, Gyan Chand Jain at the University of Toronto, Dr. Mohini Jain at UC Davis in California, and Dr. Siddharth Dalal at the Rutgers University in NJ. Through their visionary generosity, in the span of just ten years, Modi’s have altered the landscape of American academia by spawning a healthy competition among the various institutions of higher learning to launch Jain studies at their universities. Here are the names of the Universities in the US, India, Germany, UK, and Italy that Modi’s have supported.

1. University of California, Irvine,

2. University of California, Riverside

3. University of Illinois, Urbana-Champaign

4. University of California, Los Angeles

5. California State University, Long Beach

6. University of California, Santa Barbara

7. California State Polytechnic University, Pomona

8. University of Pittsburgh, PA

9. University of Wisconsin Madison

10. California State University, Fresno State

11. California State University, Northridge

12. California State University, Fullerton

13. Loyola Marymount University, Los Angeles

14. Cerritos College, Norwalk, CA

15. Emory University, Atlanta, GA

16. University of North Texas, Denton

INSPIRATION

17. University of South Florida, Tampa

18. University of Colorado, Denver

19. Ghent University, Belgium

20. University of Hamburg, Germany

21. Florida Atlantic University, Boca Raton, FL

22. Deccan University, Pune, India

23. Sardar Patel University in Vidyanagar, Gujarat

24. Oxford Center for Hindu Studies, Oxford

25. University of London, England

26. Banaras Hindu University, Varanasi, UP, India

27. University of Birmingham, England

28. University of Turin, Italy

29. Georgia College and State University, Milledgeville, GA

Inauguration of a Gyan Mandir at Jain Center of Southern California

To celebrate and honor this extraordinary achievement of setting up the Jain Studies at these universities, a breathtaking, intricately hand-carved wooden “Gyan Mandir” (Temple of Knowledge) was inaugurated at the Jain Center of Southern California on November 16, 2024.

Jasvantbhai has proposed formation of a nonprofit Jain Academic Education (JAE) Foundation. It will monitor and coordinate activities of the Jain chairs or professorships at various universities worldwide and provide them with resources to carry out their mission.

In 2018, Jasvantbhai became President of the Jain Center of Southern California. His presidency of two years proved to be very consequential. He introduced many reforms in the way the center was running.

1. Various Committee chairs that were appointed by EC and in the hands of the same person for years, Jasvantbhai made all of them elected positions.

2. Instituted an age limit of seventy-five for any member to be elected or appointed to administrative positions.

3. All the donations/income that were coming into the center used to be in a single pot Jasvantbhai changed

the system to the classical Jain system where monies were segregated into seven different piles like Devdravya, Jivadaya, Vaiyavach, and Sadharan (general) funds in accordance with the wishes of the donors

4. He proposed and the EC overwhelmingly approved the center to go vegan. The board of Trustees also endorsed the decision and JCSC became the first Jain Center in the US to go Vegan.

5. He helped raise funds to acquire a 45,000 sq. ft. old church facility adjacent to the JCSC for future expansion of the center. He and his friend Harshad Shah each pledged $1 million for that project.

6. Convinced JCSC to host the 2019 JAINA convention –to win the approval of the EC, he pledged to cover any financial loss arising from holding the convention. Still, any surplus generated would belong to JCSC.

Jasvantbhai has sponsored medical camps at JCSC for years and helped as a gastroenterologist and participated in various community health activities. During COVID time he sent funds for oxygen plant/oxygen concentrators as a member of JAINA’s Sadharmik Bhakti committee.

Jasvantbhai has championed construction of Shrutratnakar Adhyayan Kendra in a small town of Panchasara near Sankheshwara Teertha. Shrutratnakar is a Jain institution in Ahmedabad conducting seminars and publishing Jain books. Twenty acres of land on the Ahmedabad – Sankheshwara highway is purchased for this - the only one of its kind centers in India. It is designed mainly for Sadhus and Sadhvis. The center will offer seminars on various Jain subjects year-round in addition to courses on Sanskrit and Prakrit languages. There will be multiple separate Upashrayas for Sadhus and Sadhvis, an auditorium for lectures, a library with 40,000 + books, a mandir, a clinic, a Dharmashala and a Bhojanshala In addition to Sadhus and Sadhvis, Shravaks and Shravikas will be able to register for the courses offered for a nominal fee. In the second phase, the center will host a new Jain University – first one in Gujarat. Jasvantbhai has committed one million dollars to this project and is heading a fundraising drive in USA through Shrutratnakar Foundation USA of which he is the President.

A few years back, SOAS at the University of London launched a Jain Prosopography Database (JPD) project under the leadership of Dr. Peter Fugal. The ambitious project will document all the great Jain scholars' bios and the books they have authored. The project funding ran out at some point, and the work stopped. When Jasvantbhai learned of the situation, he offered a grant of $350,000 to ensure project completion.

Currently, Jasvantbhai is in negotiations with the Somaiya University in Mumbai to establish a Prakrit Jain Chair. He is also forming a US chapter of Mahavir Jain Vidyalaya with a

nonprofit status for guidance and scholarship etc. for Jain students.

Throughout his life, childhood memories of religious bonding with the Shri Sheelchandraji and other mahatmas have remained a guiding light for Jasvantbhai. At the suggestion of Shri Sheelchandraji, Jasvantbhai agreed to fully fund the construction of new Upashrayas in Sarkhej, Karambella, and Parolii Teerth (25 miles from Godhra). Modis have pledged three crore rupees to Vishvavatsalya Jain Sangh’s Nemi Vivek Vihar Ayambil Shala for demolishing the old building and constructing a new five-story all-purpose building. Modis have also supported Nami Chapra old age home for Sadhvijis in Ahmedabad and a hostel in Chankheda – the outskirts of Ahmedabad.

Jasvantbhai did not forget his benefactor mother institute, Mahavir Jain Vidyalaya which had allowed him to study and earn a medical degree. He donated generously to MJV’s Kanya Chhatralaya (hostel) for 192 girls in Surat and a hostel for 185 boys in Vadodara. He has also pledged to support a planned construction of an MJV hostel for postgraduate students in Ahmedabad. On the recommendation of Shri Nityanandsuriji, a disciple of Shri Vallabha Vijay Suriji – founder of the Mahavir Jain Vidyalaya, Jasvantbhai funded the construction of a new Upashrayas in Ahmedabad – Vijay Vallabh Samta Bhavan at Paldi, behind the SMJV campus.

2023 Ahimsa Award by the Institute of Jainology in UK

Jasvantbhai and Meeraben have received many awards and recognition for their multiple charitable activities. Still, their most noteworthy achievement is the 2023 Ahimsa Award by the Institute of Jainology in the UK.

The annual award was created to recognize individuals who embody and promote the principles of Ahimsa (Nonviolence). Established in 2006, it has since been awarded at the annual Ahimsa Day events every October.

The event is usually held at the Palace of Westminster House of Commons of the United Kingdom, in London, where various members of parliament are invited to speak. It is bestowed by the directors of the Institute of Jainology, an international body based in the UK, representing the Jain faith. The 2023 award ceremony honoring Jasvant and Meera Modi by The Institute of Jainology together with the Jain All-Party Parliamentary Group (APPG) at the House of Commons, Palace of Westminster on 24 October 2023, in the presence of distinguished guests and dignitaries, including Members of Parliament & House of Lords, Jain organizations and community, other faith communities and academia.

Pope Francis welcomes Jain Delegation at the Vatican

On Monday, November 25, Pope Francis received an international delegation of Jains at the Vatican. The meeting, facilitated by the Institute of Jainology in London, aimed to foster dialogue and cooperation between Jains and Christians. Drs. Jasvant and Meera Modi, esteemed members of the delegation, were personally Blessed by Pope Francis for their philanthropic efforts toward creating a peaceful and compassionate world through Academia and Interfaith exchange.

Reflecting on the encounter, Dr. Modi commented, "This solemn experience has left an indelible mark on our lives. We’ll endure these unforgettable memories and the opportunity to engage in a meaningful dialogue."

Jasvantbhai & Meeraben’s journey on the philanthropic path does not end with accolades and awards. They believe there are miles to go before they can rest. Their vision is to spawn a renaissance of Jainism – to make Jainism more visible on the world stage. They also want to see every Jain student, particularly from rural parts of India, receive financial help and counseling to achieve their dreams. Soon, their Vardhman Charitable Trust will be endowed with substantial funds to distribute its income for scholarships. Above all, they are grooming their son Rushabh and daughter Shruti to carry forward the Modi legacy of Giving Back to the Community.

Inspirational Quotes

Not having the best situation, but seeing the best in your situation is the key to happiness.

- Marie Forleo

You may not control all the events that happen to you, but you can decide not to be reduced by them.

- Maya Angelou

No amount of anxiety makes any difference to anything that is going to happen.

- Alan Watts

If you cry because the sun has gone out of your life, your tears will prevent you from seeing the stars.

- Rabindranath Tagore

Our thinking can create liberation, or it can create imprisonment. It depends on how we use our mind.

- Tenzin Palmo

It’s not the load that breaks you down, it’s the way you carry it.

- Lou Holtz

Experience is not what happens to you; It’s what you do with what happens to you.

- Aldous Huxley

If everything around you seems dark, look again; you may be the light.

- Rumi

You find peace not by rearranging the circumstances of your life, but by realizing who you are at the deepest level.

- Eckhart Tolle

Feelings come and go like clouds in the windy sky. Conscious breathing is my anchor.

- Thích Nhất Hạnh

Do not feel lonely, the entire universe is inside you.

- Rumi

When we give ourselves compassion, we are opening our hearts in a way that can transform our lives.

- Kristin Neff

There is a calmness to a life lived with gratitude, a quiet joy.

- Ralph H. Blum

The Power of Listening, Contemplation and Meditation

By Pujya Gurudevshri Rakeshji

thE PoWEr of ListENiNg, coNtEMPLAtioN ANd MEditAtioN PuJyA gurudEVshri rAKEshJi

Pujya Gurudevshri Rakeshji is an enlightened Master, spiritual visionary, modern-day mystic and ardent devotee of Shrimad Rajchandraji. Advancing the path of Lord Mahavir, He is the founder of Shrimad Rajchandra Mission Dharampur – a spiritual organization with 206 centers across six continents.

Blending theory with experience and the head with the heart, Pujya Gurudevshri provides powerful and practical tools to joyfully tread the inward journey. He is empowering and transforming thousands across the globe today.

It is often said that the journey of inner awakening begins with listening to the discourses of the Enlightened Ones. Pujya Gurudevshri elucidates the impact of true listening, how it leads to contemplation, meditation and ultimately realization of the Truth.

The entire spiritual journey unto the truth can be summarized in just three words: Shravan (listening), Manan (contemplation) and Nididhyasan (meditation). For the one who goes through the process of these three stages in the right way, there is nothing more that remains to be done. The fruit of this process is the experience of the Supreme Truth. Therefore, it is essential to understand each of these words with great precision and depth.

1. Shravan

The first word is Shravan. This means listening intently to the teachings of the Enlightened One. It is not merely hearing. Hearing is a mechanical act wherein sound waves from outside strike the eardrums and then sounds are heard. For listening ears are necessary, but they are not enough. The essential component in the act of listening is your presence during the very act.

While listening, there should be no thinking of any kind going on in the background. Thinking during listening takes the attention away from what is being said, to the thoughts within. Only when you are completely available for listening can you correctly comprehend what is spoken. Usually, you get distracted at the time of listening and much of what is being said is missed. You then try to bridge the gap in information based on your assumptions, imagination, understanding, past impressions and experiences. Then, you become responsible for your understanding of what has been said and not the speaker.

Listening is to bring your attention to the ears and there is no concurrent thinking or debating going on within you.

This does not mean that you must accept whatever is said without deliberation. It only means – right now, just listen. In listening there is no process of acceptance or non-acceptance involved. Listening is only listening.

The acts of listening and thinking cannot go hand in hand. If, while listening to someone, you are simultaneously evaluating and judging the correctness of what has been spoken, you completely miss out on listening for that amount of time. Instead, if you listen intently, completely, exactly the way it is said, then the right decision will naturally follow.

You fear that if you do not deliberate while listening then you may end up imbibing the wrong things. Therefore you keep your censors turned on. However if you keep these censors on, you will listen according to your understanding and wishes. You will only allow that to be registered, which matches your opinions. Your insistences will prevent some things from going in. In this process of filtering, you will miss listening. For the right contemplation to follow, you must first listen properly. Having listened properly to what is being said, deliberate upon it, and then accept or reject it, but not while listening. Right listening is the first stepping-stone of the spiritual journey. While listening, pay complete attention to listening alone and do not focus on forming opinions. This is the right method of listening called Shravan

2. Manan

The second step is contemplation. It is a process of logically thinking about what has been listened to. Logic plays an important part in the process of contemplation. Logic by itself is neutral. Just as a sword can be used to

kill someone or protect someone, logic can become violent if used by a mind filled with antagonism and friction; while if utilized by a mind filled with compassion, love, and yearning for the attainment of truth, it becomes a guardian. Hence, do not refrain from using logic for it is neither bad nor harmful in itself.

Many people listen to discourses for hours, but pick up only parts of them, quote them incorrectly and criticize them completely. There are so many things that can be understood only in reference to the given context. Taken out of context, they could have a completely different meaning. Finding faults can never lead you to inner growth. He who is enthusiastic about his own spiritual evolution will not be interested in finding faults. He is only interested in seeking the truth.

Where logic is used only to find faults, contemplation can never begin. Logic becomes helpful only when the inclination is to seek the truth, not otherwise. He who seeks darkness, will remain filled with darkness. His mind will become negative. His speech will become bitter. He may be deliberating a lot, he may also be using logic, but he will not reach anywhere close to the divine state of absorption in the Self. This is because he does not contemplate. Instead he uses all his strength to make him negative

Thus the one who logically contemplates upon what was said with the right attitude in order to determine the nature of the truth reaches the third step of Nididhyasan.

3. Nididhyasan

If you move forward in the sequence of listening and contemplation in the right manner, then meditation is bound to follow. Steadying the mind in the truth that has been doubtlessly derived from listening and contemplation and getting absorbed in it is meditation. Having listened to and contemplated that, ‘I am not of the nature of the body and the body, wife, son etc. are not mine. I am the Self that is of the nature of indestructible, Pure Consciousness’; determining that alone as true and becoming steadfast in this feeling, is meditation. With no distinction between the understanding and behavior, living in accordance with what has been understood as the truth, is Nididhyasan.

When you accept your ignorance about the nature of the soul, it is then that your conceited self-will and concepts are reduced, and because of this, it becomes possible for you to truly listen to and contemplate upon the

teachings of the Enlightened Ones. With firm resolve and determination of what is contemplated upon, you gradually progress to meditation.

Once there is a conviction about what truth is, then the efforts to continuously abide in it become natural. Even if the seeker finds it difficult and at times is unsuccessful, he does not get disturbed. He changes himself but does not change his path because there is a firm belief that, ‘this alone is true’.

The meaning of Nididhyasan is to transform your life according to what you have listened to and understood as truth. This process will take some time to become easy and spontaneous. The body, mind etc. will raise obstacles. But once the truth has been listened to and rightly understood, the efforts will continue, they will not stop.

Even if you feel you have become slow, do not give up, move forward in the direction of the truth. Once you begin moving in the right direction, sooner or later, you will certainly reach. Such an endeavor to attain oneness is called meditation.

Attaining Samadhi

Let the mind get absorbed in the truth. Let it not remain just as a concept. Let the truth become the state of the mind. Let it not be only a thought but let it become a direct experience.

At first, the truth may arise as one of many thoughts, then gradually many thoughts arise to determine that truth, later there remains just one thought upon the truth. Thus, truth slowly starts influencing other thoughts, inclinations, activities and in the end, it results in constant unbroken oneness with the truth.

The truth is soon reflected in every activity. The seeker becomes witness to all activities, whether standing, sitting, walking, eating, drinking etc. From being the doer and enjoyer of these activities, now he remains aware of being a witness to all the happenings. Thus the truth that entered as a thought slowly spreads to every activity and takes a grip on his entire life, that is, it becomes a state of the mind. Every action is aligned to the Supreme Truth.

In this manner, through the process of listening, contemplation and meditation, the mind slowly begins to dissolve and the divine state of absolute absorption in the soul called samadhi is attained.

A Perfect Zero

By Himanshu Gandhi

A PErfEct ZEro hiMANshu gANdhi

Himanshu is based in Boston, MA, and is an avid follower of Jain Adhyatma. He considers himself as an Atmarthi; one whose sole purpose is to attain solace within. He is extremely fortunate to have received invaluable guidance, and Gyan from Late Pandit Shr i Dr. Hukamchand Bharill ji, and inspiration from Late Pujya Gurudev Kanji Swami ji. He can be reached at h.gandhi@samved.com

Lifecycle of Samsara is a flurry of ups and downs

With supposedly many triumphs and dismays

Exit from it is the best outcome ever possible

So one may ponder what does it take to be free from it?

A Perfect Zero!

Perfect zero on all desires

Perfect zero on all fear

Perfect zero on all attachments

Perfect zero on all thoughts, Vikalps

Perfect zero all around will lead one to a Perfect zero on all Karma - Siddha Avastha

So, how does one go about achieving that?

Start with a simple recognition of eternal truth that I am not

The mortal body form that I may have been identifying with

But simply eternal

Pure consciousness replete with Divine awareness

Pure witness devoid of any faults

Pure ascetic without any association

Pure knowledge brimming with perfect bliss

And then what?

Simply stay with this truth in every which way

And my perspective will gradually tune towards the eternal reality I will start perceiving every act, every word, every thought through this prism

What comes out from the other end of this prism?

Melting away of all anxiety, all fear, all unease - Aakulta

And gradual buildup of unwavering realization that Every aspect of every change, in each and every being, and everything Is perfectly preset from times eternal

And that

I remain a pure observer of that

I have always been just an observer - Sakshi I will eternally remain only Gyan

No matter where I stand currently

No matter what I have hitherto believed myself to be

No matter how anguished I may be

I have never been devoid of my perfectness

I have never been an iota less than Divine Siddha

Such synthesis of everyday experiences will effortlessly and seamlessly ensue And at opportune moment

I will experience Self realization

I will experience pure bliss, Sat Chit Anand

I will experience unison with my true entity

Leading to my ascension on the journey towards A Perfect Zero!

Solo Travel – A Journey of Self Discovery

By Jainam Jain

soLo trAVEL – A JourNEy of sELf discoVEry JAiNAM JAiN

Jainam is an adventurous solo traveler, photographer, and finance professional with a passion for exploring the world. Jainam graduate with a degree in Finance from Penn State University and currently works as an Investment Banking analyst at PNC Bank. With a camera always in hand, Jainam captures the beauty of each journey through the people he meets and cultures he experiences along the way.

(This article was previously published on April 30, 2024, in “Young Minds” – a publication of Young Jains of America ( YJA) in their “Humans of YJA” series)

I’m Jainam Jain, and this is the story of how I traded my routine for a backpack and a ticket to anywhere. Fresh out of Penn State University, I was all set for the conventional post-grad path until a family trip to India for a cousin’s wedding changed everything. While my family returned from the trip, my brother and I stayed behind, our hearts set on discovering more than just the known.

It all started in Manali, where my brother and I, with nothing but our backpacks, found ourselves in a hostel that felt more like a crossroads of the world. As I began to meet and share experiences with people who I had never thought in a million years I would interact with or even meet, I realized that my education was only starting. The YouTube channel I followed preached the motto “seek discomfort,” and there, during my stay in that bustling hostel, I understood why. As I pushed past my comfort zone, I connected with strangers who quickly turned into friends each of their stories adding into my own journey.

YOUNG

In Manali, my brother was my safety net a familiar person I could seek comfort in in unfamiliar settings. However, that all changed in Bali where I took my first leap into solo travel. I landed in this new country with no plan, but simply a determination to embrace whatever came my way. That first night, I started my journey by asking a fellow solo traveler, Jaime, in a hostel lobby if I could join him in his travels around the island. Little did I know that in this simple ask, I was opening the door to a whole new world. Together, we navigated the island, our travel group expanding as our paths intertwined with other travelers.

Bali was a revelation. The nature of the brief, but meaningful connections I made on this trip, exemplified what it meant to live in the moment. Although momentous, Bali wasn’t the last of my journey. From the snow-capped volcanoes of Ecuador to the vibrant streets of Guatemala, each new destination brought its own set of adventures. I hiked active volcanoes, dove with sea lions in the Galapagos, and every step of the way, I carried with me a piece of each person I met.

However, it wasn’t the volcanos, sea lions, or trails that made solo traveling an impactful experience, but it was what I learned and reflected on along the way. In order to make the most of my travels, I had to learn to let go like the Jain principle of Aparigraha preaches. I had to learn to let go of not just of my physical belongings, but also of the preconceptions I held. Each goodbye at a hostel and every new hello on a mountain trail taught me the beauty of impermanence and the power of connection.

For anyone interested in solo travel my biggest piece of advice would be to embrace the uncertainty. You might find yourself in a hostel in Manali or on a beach in Bali, but wherever you are, open yourself up to the experiences and the people you meet. It’s more than travel; it’s a journey of self-discovery and spiritual growth.

YOUNG GENERATION

As for the future, my backpack is always ready for the next adventure, the next lesson, the next connection. Solo travel has shaped who I am; leaving me with connections, memories, and a better understanding of the world around me.

From one solo traveler to another, remember that it’s not just about the landscapes and the monuments you will encounter, but about seeking new parts of yourself.

Jai Jinendra!

Showcase your artistic brilliance at Jains Got Talent (JGT) - the spectacular centerpiece of the JAINA Convention 2025 in Chicago! Whether you mesmerize with melody, dazzle with dance, enchant with magic, create music with instruments, or delight with other performances, JGT offers you a prestigious platform to share your gifts with our vibrant Jain community.

Ready to take the stage? Visit our registration form to review the complete guidelines and begin your JGT journey. Your extraordinary talent awaits its moment to inspire and captivate! https://bit.ly/JGT2025-Registration

Note:

• Convention registration is required for JGT participation.

• All performances must align with JAINA Convention values and standards

Participants must register for JGT on or before March 1st, 2025. Registered participants can then submit their audio or video clip on or before April 15th, 2025.

If you have any questions related to JGT, contact Sanjay Bhandari, JGT Chair, at sanjay.bhandari@jaina.org.

JGT Winners from 2023 JAINA Convention