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youngminds

a young jains of america publication

JUL 2021 1

णमो अरिहंताणं

Ṇamō Arihantāṇaṁ I bow to the Arihants, destroyers of their inner enemies.

णमो सिद्धाणं

Ṇamō Siddhāṇaṁ I bow to the Siddhas, the liberated souls.

णमो आयरियाणं

Ṇamō Āyariyāṇaṁ I bow to the Acharyas, the religious leaders.

णमो उवज्झायाणं

Ṇamō Uvajjhāyāṇaṁ I bow to the Upadhyays, the religious teachers.

णमो लोए सव्व-साहूणं

Ṇamō Lōē Savva Sāhūṇaṁ I bow to all the Sadhus and Sadhvis, those who have renounced the worldly life and follow a path of simplicity.

एसो पंच-णमोक्कारो, सव्व-पाव-प्पणासणो

Ēsōpan̄chaṇamōkkārō, Savvapāvappaṇāsaṇō This five-fold bow (mantra) destroys all sins and obstacles,

मंगला णं च सव्वेसिं, पढमं हवई मंगलं ।।१।।

Maṅgalā Ṇaṁ Ca Savvēsiṁ, Paḍamama Havaī Maṅgalaṁ and of all auspicious mantras, is the first and foremost one.

Jai Jinendra, Since its inception 30 years ago in 1991, YJA has provided opportunities for young Jains across North America to come together and grow closer as a family. From Regional Retreats and flagship Conventions to community platforms like YJA Reflect and our Swadhyay Group, YJA has consistently emphasized bringing our community together to learn, grow, and further a Jain way of life. As we celebrate YJA’s 30th Anniversary, we have a lot to be excited about. In the past 30 years, YJA has hosted 14 Conventions, launched over 60 unique projects and campaigns, and served 10,000+ youth. With the full force of our community behind us, we navigated the challenges of a virtual world head-on, taking it as an opportunity to innovate in ways we never had before. This challenge opened new opportunities for us, allowing us to reflect on YJA’s trajectory thus far and critically plan for the organization’s long-term future. It also allowed us to ◼ create a brand new YJA website and mobile application, offering our community user-friendly ways to stay connected to their #yjafamily, ◼ double down on our commitment to furthering Jain principles by launching the YJA Swadhyay Group and expanding our YJA Pathshala platform, and ◼ give back to our community in times of need, through our COVID-19 fundraiser for India and Season of Seva initiative. What excites us most about celebrating this anniversary is not what we have accomplished in these past 30 years, but where we’ll be heading as an organization in the future. From our upcoming in-person regional events to the 2022 Convention in Dallas, TX, we’re excited for the ability to engage with our YJA community in person yet again. This past year has given us the opportunity to innovate, push the boundaries of virtual platforms, and engage more Jain youth than we ever have before; our success has shown us how promising a hybrid future for YJA can be. We’re lucky to say that this organization has given all of us a second family. As we celebrate YJA’s 30th Anniversary this year, we hope that each of you are able to look back on all of those nostalgic memories and say the same. Michhami Dukkadam, and thank you for your constant support!

With #yjalove, 2020-2021 Executive Board Harshita Jain, Mishi Jain, Sara Jain, Krish Kamdar, Umang Lathia, Romit Nagda, Riya Patel, Pranay Patni, Somil Sanghvi, Chirayu Shah, Paakhee Shah, Satej Shah, Shail Shah, Shilpi Shah, Vishwa Shah, & Ruchi Vora

from the executive board

Jain principles have been challenged and defended over the centuries through a unique logical system backed by Anekantvad. We walk through how conditionality and multiple viewpoints fit together to form this robust system of argumentation, and how it can help us today. pg 16

THIS ISSUE YJA has served as a starting point for so many relationships: best friends, co-captains, and even lifelong partners. Some of them shared their heartwarming and comical stories with us. pg 12

Jai Jinendra, Here we are, in 2021, celebrating 30 years of YJA. We’ve reached an inflection point: YJA has finally aged out of YJA, it is no longer 14-29 years old.

COMMUNITY

PERSPECTIVES

A Path of Commitment | 24 Should Jains Make Conversion Efforts? | 30

ORG/LEADERSHIP

Letter from the Board | 3 From the Desk of a Former Co-Chair | 14 Latest & Greatest from YJA | 38

STAFF

Editor-in-Chief | Vishwa Shah Staff Writers | Ashna Bhansali, Akash Jain, Harshita Jain, Shruti Jain, Vidhi Piparia, Juhi Shah, Nishi Shah, Purva Shah, Rahi Shah, Satej Shah, Jainik Shroff Editors | Vatsal Gandhi, Suryaraj Jain, Janvee Patel, Bhuvni Shah, Miten Shah, Sakhi Shah Advisors | Mishi Jain, Pranay Patni

a note from the editor

EDUCATION

Last issue, we talked about gusto. The gusto that propels our community forward, that allows us to bounce back from the effects of the ongoing pandemic, that gives us happiness. The enthusiasm that needs no subject. This organization has only come so far because of the gusto of its leaders and supporters — thank you. This issue is a commemoration of that gusto and all that this community has accomplished together. You’ll find pieces that highlight all of YJA’s facets; this organization has been an educational vehicle, a social network, a professional resource, and an exchange for ideas, playing different roles at different times. Wherever you are reading this from, on a table at the Derasar or online, I hope you’re able to enjoy the ideas and stories featured in this issue with others. (And maybe inspire someone else to get involved with YJA in the future!) If you read something that sparks a question in your head, post it on YJA Reflect. If it provokes a response, email publications@yja.org and write something for Young Minds. And if you’re looking for more, check out the latest on youngminds.yja.org. Here’s to the next 30 years.

With #yjalove, Vishwa Shah Director of Publications, 2020-2021

Not all infinities are made equal. Vishwa Shah Now a mathematically well-known fact, this According to Jain mathematics, quantities can wasn’t a trivial claim to make back in 400 be divided into three major categories (each of BCE, when the Jain mathematical text Surya which has several subcategories)2: Prajnapti was written. Accepted by both ◼ Enumerable (Sankhya): quantities you can Shwetambars (Upang Agams) and Digambars count to, like how many Dravyas (substances) (Karnanuyog), this Jain canonical text extenthere are in the universe sively defines mathematical principles that ◼ Innumerable (Asankhya): practically infi1 guide Jain cosmology. While I have not read the nite numbers that are rigidly bounded, mostly text itself, the depth of exposition Jains have on used to define smaller units of infinite quanmathematical and logical systems amazes me tities — it’s not something the average person (or, I, ◼ Infinite (Anant): boundless quantities, like at least) would expect from a religion. how many souls there are

Fun Fact: Hemchandra Acharya, a prominent Jain monk, independently devised the Fibonacci sequence. Amidst all its mathematical exposition, the Surya Prajnapti extensively defines large quantities. This is what backs much of the detail in Jain cosmology, especially for units of time and space. In modern times, the concept of infinity is associated deeply with mathematics. However, philosophical experiments with unbounded quantities actually predate (and arguably motivated) subsequent mathematical experiments. Indians and Greeks were two of the earliest documented cultures to toy with the idea of infinity, and both did so from a philosophical angle, rather than a formalized mathematical one.

1 Jain Study Center of North Carolina. (n.d.). Appendix – Summary of Swetambar Jain Agams. JainWorld.com. https:// jainworld.com/literature/jain-agams/jain-agam-literature/ upang-agams/

The bounds of each of these are defined in depth, mathematically. If you’re interested in learning more, check out the QR code on the right. For the sake of this article, I’ll focus on understanding them in context; after all, innumerable and infinite quantities already exist to represent numbers our brains cannot process. Enumerable quantities are fairly straightforward to understand; for example, there are only six Dravyas (substances). But how much of each of those substances exist in the universe? Moreover, how big is the universe? Depending on your depth of Jain cosmological knowledge, you may know the answer to both of those questions is “infinite.” But these infinities are not all equivalent quantities.

2 U. (2011). Jainism, Key to Reality: Tattvārthasūtra by Āc Umā Swāmi. India: Digambar Jain Trilok Shodh Sansthan.

What does it mean for there to be multiple infinities? While space, time, matter, and souls are all infinite, they’re not all equal in quantity. While it is apparent that numerable quantities are smaller than innumerable ones, and these are all finite and can therefore be compared to each other, the same may not be obvious for infinities. Take the graph below for example. Assume all the parabolas continue infinitely upwards. The blue is necessarily going to cover less space than the navy, which is less than the orange, which is less than the red.

Given that these parabolas are all in two dimensions, consider the tiers of infinity one can have in three or four dimensions. Exploding head emoji.

Asankhya vs Anant Sankhya numbers are easy to understand; they’re countable. 1010 may be very large, but we know how to count to it in a finite amount of time. Asankhya and Anant are both infinite quantities, so what is the distinction? In modern mathematics, numbers can be countable/uncountable and finite/infinite. The set of all natural numbers, for example, is countably infinite. The set of all real numbers,

on the other hand, is uncountably infinite. (If we sat down to attempt counting the numbers between even 0 and 1, we could keep getting finer and finer forever.) And the set of natural numbers below 10, 100, or 1000 are all countably finite. A set cannot be uncountably finite. There are three categories here, and three categories above, but they do not appear to correlate one-to-one. If Sankhya really constitutes all countable numbers, it would encompass both countably finite and countably infinite sets. Anant definitionally equates to infinite. What’s left for Asankhya, then? Jain texts define the lower end of Asankhya numbers through exponents, and by modern mathematical definitions, are countable. The Asankhya subcategories range from very high countable numbers to transfinite numbers (infinite subsets or larger infinities).2 According to Dr. Narendra Bhandari, however, Asankhya numbers are used to denote numbers that are indeterminable because of the constant changes, or Paryaya, occurring in their environment. He compares it to an inability to know the number of particles due to wave-particle duality and references Tattvartha-rajavartik as a source.3 While all of this doesn’t seem immediately relevant, I find that the extent to which Acharyas and Arihants have explored cosmology and mathematics fascinating; it elevates my respect for Jainism as a philosophy and contributor to modern scientific culture. The works of these Jain masters don’t exist in isolation from the rest of the world; much the opposite, they’ve played an active role in developing the foundations of modern-day mathematics. Moreover, understanding the expanse of time and space conveyed by these numbers puts into perspective just how long our souls have been cycling through lives, and how unique and rare of an opportunity a human life is to further our progress towards liberation.

3 Bhandari, N. (2015). Jainism: The Eternal and Universal Path to Enlightenment : a Scientific Synthesis. India: Prakrit Bharati Academy.

how an idea turned into 90,000+ Hot Meals Served Rahi Shah, Janvee Patel One evening in late April, Varun Gandhi got a call from Adhir Shah — having seen people struggling to provide for their families and facing loss of work and loved ones during the COVID-19 pandemic, he wanted to lend a helping hand. Through Facebook posts, Whatsapp messages, flyer distribution, and word of mouth, Varun and Adhir spread the word. And their networks leaned in to serve the community’s needs. Two weeks later, they served approximately 1,500 people through their first grocery drive. Recognizing a continuing need in the community and the positive impact they were able to make, they decided to do it again. And with a strong and widespread network in the Los Angeles/Orange County area, they were able to find helping hands. Another two weeks later, they served their first 100 hot meals. As the next two weeks progressed, they doubled to 200 hot meals. Realizing the demand, they decided to expand to 1,000 meals, but this meant more work and thus more funding. At this time, Dr. Nitin Shah joined the team, helping secure funding and 8 meal commitments from nonprofit partners,

like Sarva Mangal Trust Foundation and the Wadher Family Trust. Beginning in July, they recruited more volunteers, found food suppliers, partnered with nonprofits to help distribute food, and raised awareness about the project in their community. Shrenik Shah, Adhir’s son, was roped in to help the project scale; he coordinated with volunteers, donors, and supplies on the ground. Dr. Shah helped assemble an in-house meal preparation team, enabling the team to serve 2,000 meals a week. Varun, on the other hand, spent much of the early pandemic in Atlanta. Despite the distance, he was able to spearhead the outreach effort, forging connections with organizations across the region to enable meal distribution. Now, every Sunday, the team gathers about 20 volunteers together to help cook and package the meals, serving 2,000-2,500 people weekly.

Finding Community Support To scale their project’s impact, they needed more hands. As word spread, people of all ages showed up to volunteer. High school students in need of service hours signed up to help, and as their parents came to drop them off, some of

them stuck around and brought their friends. Volunteers came from several communities; Varun and Shrenik reached out to various cultural organizations including the Gujarati Samaj, the Jain Center of Southern California, and Sanatan Mandir. While some started volunteering with the notion that this was a short-term project, they also found comfort in the socialization volunteering days brought during the otherwise quiet pandemic. Although community support was crucial to scale up the project, they also needed those with domain knowledge and connections on the ground all over Los Angeles to drive the impact.

Forging Connections Working with a network of nonprofit organizations proved essential to optimizing distribution efforts. Presently, Shrenik and Varun work with Joy of Sharing, which sponsors resources (including the kitchen, which is shared with the Sanatan Mandir) for the project. Apart from Joy of Sharing, Varun and Shrenik have partnered with 25 other nonprofit organizations which help distribute the prepared meals to over 35 cities in the Los Angeles/ Orange County metro area. Whenever they have leftover funds to be donated, they reach out to their partner organizations to see if they can help fulfill any other needs. In the past, they have donated supplies like beanies, gloves, and tarps. Depending on partner needs at the time and flexibility in their budget, Varun and Shrenik strive to help in any way possible. By tapping into their networks, they created a cross-community effort that resulted in serving those in need in a real and meaningful way.

35 cities (within the Los Angeles and Orange County area)

13 months of service

8,500 grocery bags delivered

90,000 hot vegetarian meals served

Impact of COVID-19 Despite the hurdles that came with the ongoing global pandemic, Shrenik and Varun were able to successfully organize a community effort to help those in need. They implemented a contactless drop-off system in which people could drive up, open the trunk of their car, and

have volunteers place groceries and meals inside. The hesitancy that came with the potential spread of the virus was countered by careful planning to mitigate the possibility of a widespread outbreak within their volunteer base. Volunteers chose their own shifts, and, for the most part, came in contact with the same group of volunteers each week. This made it easier to contact trace individuals in case someone tested positive. Social distancing during the packaging and cooking process was also encouraged and masks were required at all times.

From Grocery Drives to Meal Distribution When they initially started with a grocery drive, the team wasn’t thinking explicitly about optimization. After a few runs serving both hot meals and groceries, they began to notice patterns of waste. This motivated them to redirect all of their efforts to the hot meals, where they tended to see more success and impact. To serve 2,000+ meals per week, they cook in an industrial kitchen. Their raw food supplies come in bulk, with a weekly menu budgeted out with nutrition in mind. Volunteers help separate the bulk products into smaller portions to distribute, cook the predetermined items, and package the meals. The packed meals are then picked up by their partners on-site. Until recently, Varun and Shrenik would sit down to do this week-by-week. Now, with the regularity they’ve achieved, they can schedule and plan meals by the month to increase the campaign’s efficiency and focus on maximizing their impact with the funds they have. While the journey from the first grocery drive to today hasn’t been easy, perhaps the most impactful step was the first one — turning the idea into practice. That genuine feeling of Daan, or service, in Adhir’s mind was powerful enough to manifest as a phone call to Varun to get this kick-started. And the fact that so many people have gotten on board to help consistently is a testament to how fulfilling and contagious this sentiment is.

young minds

The Compatibility of Jainism & Modern Science “The verifiable health benefits of vegetarianism and Jain meditation present limitless applications in public health, which aim to prevent disease, prolong life, and promote human health.” Sunny Jain, January 30th, 2018

Jainism & the Army “The theme of this article will revolve around how Jainism has allowed me to become a better leader in my organization and how The Army has allowed me to harness the fundamentals of the Jain Religion and apply them to everyday leadership challenges.” Raj Kankaria, CPT, May 2nd, 2017

Unveiling Myself: Jainism, Mental Health, and My Experience as a FirstGeneration Youth “To give you a little background, I come from a strict Jain family, and both my parents have always been very active in the Jain community wherever we moved (which was very frequent), immersing myself into starting a youth group in the Edmonton Jain Society to make sure no one felt like a lone wolf like I did in the Jain community.” Kriti Shah, September 23rd, 2017

#10

#!?

Reflections on Jainism in the Time of Coronavirus “Those are the days when loved ones feel more vulnerable to danger, when the wounds of systemic racism feel hopelessly too deep, when a minute more in quarantine begins to feel like eternity, or when it feels like the world is spiraling in its own chaos.” Rea Savla, June 24th, 2020

The Journey to Your Soul “Mahavir Bhagwan’s explanations of the soul encompass how: The Soul exists, the Soul is eternal, the Soul is the doer of actions, the Soul is the bearer of actions, Liberation exists, and the path to liberation exists.” Manvi Harde, October 22nd, 2018

Planting a Seed: Nish Shah’s Journey to Self-Publishing a Jain Children’s Book “To Nish, creating this book was not only a gift for his daughter, but also a way to reconnect with Jain teachings, and even his mother.” Akash Jain & Vidhi Piparia, April 5th, 2021

Anekantvad, defined (me) “For me, I thought back to the couple distinctive turning points in how I approached Jainism and where I concentrated my efforts: my journey in understanding Anekantvad.” Vishwa Shah, August 3rd, 2018

Ahimsa in a Pro-Choice World “Reconciling a Pro-Choice stance on women’s rights and a commitment to Ahimsa requires balancing between the significance of the former and the power of the latter. To do this, one must consider questions deeply embedded in Jain philosophy.” Ayush Bhansali, October 22nd, 2018

Maun Ekadashi | The Gift of Peace “Making an effort to silence these reactions is the truest, deepest definition of Maun, and this is what Suvrat Sheth practiced during his life.” Nami B. Jain & Rishi Zaveri, December 24th, 2020

Chha Gaun Yatra — A Hidden Journey “This Chha Gaun yatra shows that not just this one hill, but the entire Shantrunjay Hills, are steeped in history and have been blessed by countless enlightened souls.” Rishi Zaveri, March 18th, 2019

Read all of these and more at youngminds.yja.org. Young Minds serves as a platform to unite the voices of Jains across North America, celebrating our community while sharing our perspectives and experiences with self-discovery. 11

heartwarming stories from the YJA network long-distance best friend: diksha kurwa

Esha Singhai

girl that broke into my room and slept in my bed!” and moved on, never really making an effort to talk to her.

At my first YJA Convention in 2018, I found an amazing group of friends who I was able to have fun with throughout the entire all-nighter. We played games and talked for hours, but around 6 am I had to come back to my room and pack up my suitcase. And after being up for almost 24 hours, I decided that I would take a nap before leaving. Half-awake and extremely exhausted, I started to open the covers when I saw a random girl already sleeping in my bed. I didn’t know who she was or how she got in, but I vaguely remember meeting her for a split second during the all-nighter. Weirded out, I left my hotel room, still extremely tired and without a place to sleep. About two years passed and I kept seeing this girl, Diksha Kurwa, on my Instagram because I had somehow followed her during the Convention. Every time I saw a picture of her I thought “Oh hey, that’s the weird

When the pandemic hit, I started to join YJA’s game nights with my friends and got really involved in all of the events. During these events, we went into breakout rooms pretty often so I met a lot of cool people, including Diksha, the same girl that had slept in my bed two years ago. We had mutual friends and somehow started creating our own game nights once YJA had ended theirs. I started hopping on these weekly game nights throughout the summer and started to get really close with everyone on there. Diksha and I started talking almost every day and bonded over the fact that neither of us knew how she broke into my room. We soon became long distance best friends and have been through a lot together throughout the past year. From shipping holiday gifts to each other to Facetiming for hours on end, I’m extremely happy that YJA brought us together! :)

friend who became family: pavan zaveri Chintan Shah As a recent high school graduate at 17 years old in 2000, I traveled from Milwaukee, WI (where I was born and raised) on my first solo flight to LaGuardia airport in Queens, NY. There, I would get my first experience with the YJA Board to which I had recently been elected. I landed in NY and didn’t know a single soul. The only directions I had were to find the other Midwestern board member, a Jain girl from Chicago, at the terminal so that we could be picked up together for our first YJA Board Meeting. By the way, no one had working cell phones at the time. Fast forward to our arrival at the Board Meeting, at the home of one of the outgoing Co-Chairs. As I met my fellow Board Members, one person stood out, and not just because he literally (and in many ways figuratively as well) towered over everyone else in stature: Pavan Zaveri. Pavan had been a Board Member 10 years earlier, he was a current medical student, and he was the example of a knowledgeable, walk-thetalk Jain. He knew the history of YJA, he understood the challenges of the organization, and most importantly, he genuinely wanted to make a contribution to our community. I took notice and listened. I watched how he conducted himself, how he interacted with everyone and tried to learn as much as I could in the four short days we had together. I realized there was much to learn. He led many of the discussions but

notably, he was asked to lead the Navkar Mantra each morning before we began our day. Over the following six months before our next Board Meeting, I spoke to Pavan often. I led the Midwest Region (while he led the South Region) and picked his brain about hosting regional events, programs that could engage young Jains, teaching Dharma and balancing social activities, among a host of other topics. YJA celebrated the 2700th anniversary of Mahavir Bhagwan’s birth that year with a “Play-in-a-box” that was performed at over 20 Sanghs around the country. Most people don’t know that the play was Pavan’s brainchild. As a Midwest Regional Representative, I was proud to help five Jain centers in the Midwest Region organize and perform that play. Fast forward once again, this time 21 years later. In the one year that Pavan and I served together on the YJA Board, we became close friends. Since then I’ve had the fortune of being a part of Pavan’s life as he got engaged, married, had two wonderful kids, became a JAINA Board Member, President of the Washington Jain Sangh and countless other milestones. And he in turn has been a part of many of those same milestones in my life. So much so, that as fate would have it, my own wife is related to Pavan’s. So as it turns out, while we started out as friends, we’ve now become family. While our friendship began with him serving as a role model, it has evolved into that of true friendship, with religious, family, and community bonds tying us closely together.

from the desk of a former co-chair Vatsal Gandhi As a YJA member for over a decade and former Co-Chair, I have been witness to the wonderful progress it has made over the years. At the same time, I have also thought a lot about where we’re headed as an organization, especially in a society that is evolving and changing so quickly these days. As I think about this, I wanted to see where past leaders of our beloved #yjafamily saw the organization going as well. So, I asked some of my fellow former Co-Chairs about where they see YJA heading the next decade (or three). Here is what some of them said:

Raju Shah (1996-1998) “I was YJA Co-Chair from 1996 to 1998. Back then one of our main drivers was to connect the U.S. Jains, create social networking when it didn’t exist online. It’s now 25 years later, I’m married, with two kids who will soon be the age to participate in YJA, and I see different drivers now. The Jain Community in the U.S. is evolving, and YJA will need to adapt to those changes. For example, my parents and a lot of their peers immigrated to the U.S. in the 60’s. A lot of our Jain friends have grandchildren of mixed religious traditions. Meanwhile, Jains continue to immigrate to the U.S. YJA will need to blend to these two dynamics in order to successfully navigate the evolving times. I fear that if YJA doesn’t lead the way in not just acceptance, but integration, that our societies will really only be utilized by recent immigrants, and the hard-liners of the past, and we’ll lose a big part of our community. I think YJA has the skills to succeed in this endeavor and I wish them success. Congratulations on our 30th!”

Shardule Shah (2009-2010) “Congratulations to YJA on a wonderful 30 years! YJA has always been and should continue to be the model (and only?) organization for all young Jains across North America. What I love about YJA is that there is no ‘membership.’ Anyone who is Jain (or interested in Jainism) and is 14-29 years old is automatically in! This feeling of inclusivity promotes a sense that all are welcome. A big tent mentality. No distinguishing between sects, geographies, race, or any other part of someone’s identity. 14

This is such a big deal especially considering how small the Jain population is compared to the rest of the North American population. YJA must continue to open its arms to all those interested in Jainism it has always been. YJA has the ability and the obligation to set up a strong network of young Jains across the globe, to preserve our heritage for generations to come. Great job to the current board and all boards and supporters over the last 30 years for getting YJA to this point!”

Prerak Adhuria (2014-2015) “YJA has been the driving force for families to encourage our youth to not only find others as themselves but in the process go deeper in their understanding of what Jainism means to them. In the same spirit, YJA has the opportunity to become every youth’s first place of curiosity and connection. A more interactive YJA will lead to a closer generation and will pay dividends. As YJA board members, it is our responsibility to highlight what YJA means and how you are giving back to this organization. This style of leadership by example provides inspiration to [the] next group of leaders and so on. While we have many obstacles reaching the youth once they leave for college/careers, we have the chance to use technology and bring YJA wherever one may be. Perhaps even creating a thought team to ensure our goals, both short and long term, are integrated in each member, boardie or not. The most beautiful aspect of this journey is not that I or someone else has the correct answers,

as the multitude of answers is the goal, yet its purpose is to engage as many youth as possible and watch the trickle down effect into their actions, intentions, and lives.”

Sunny Dharod (2015-2016) “I see YJA really focusing on the ‘America’ part of ‘Young Jains of America.’ It has been amazing to be a part of an organization that has successfully promoted the Jain way of life within our own homes, Sanghs, temples, etc. The next step, however, is to branch out of our comfort zones and see how we can not only integrate our values outside of the Jain community but also use them to create positive change throughout America. In the upcoming decades, I hope to see YJA members and alumni share stories about applying their religion as leaders of city councils, planning commissions, school boards, and more.”

Hetali Lodaya (2016-2017) “It’s clear from the last 30 years that the sky is the limit — if young Jains want to make something happen, they can. My experience of YJA is as a powerful space where young people find their friends, find their voice, and start to define what Jainism, faith, and religion mean to them. Increasingly, I think our youth are recognizing the ways in which Jainism calls on us to speak up and be proactive in our pursuit of compassion and non-violence. In the next three decades, I can’t wait to see YJA take on more issues of social, economic, and racial justice, support of the LGBTQ+ community, environmental and climate issues, and more, all grounded in a deep understanding of our teachings. I also want YJA alumni — and even YJA members — to start taking up more leadership positions in our Sanghs, helping our communities look inward and critically assess whether we practice what we preach. The future of Jainism is ours to create. To borrow from the poet Amanda Gorman,

‘...there is always light if only we’re brave enough to see it if only we’re brave enough to be it.’”

Siddharth Shah (2017-2018) “It’s amazing to see the growing role YJA is taking in our lives! What started off as an idea 30 years ago has transformed into a beacon for Jainism around the globe. I am excited to see YJA instill core Jain principles while creating a space of inclusivity and friendship for our youth. I truly believe YJA is a positive amplification of young Jain voices, and as we navigate an ever-quickly changing world, that voice should become increasingly powerful. In the coming decades, I hope YJA continues to actively shape our path forward by fearlessly tackling issues that affect our society at large. YJA has inspired me to lead by example, and I know it will continue to inspire new leaders in our community for generations to come.”

THE SIGNIFICANCE OF SYAT Vishwa Shah

A Sanskrit word, “syat” is most often translated to mean “it may be,” perhaps, or perchance. It’s a word of doubt. Typically, that’s not something you want in religion. In Jain literature, however, this word is used quite often — but rather than denoting doubt, it expresses conditionality.

From the Basics In Pathshala, modern Jain texts, or even on Jainism’s Wikipedia page, you might find three core tenets of Jainism listed: Ahimsa (nonviolence), Aparigraha (non-possessiveness), and Anekantvad (non-absolutism). The first two are fairly self-explanatory, but the third has a depth that is often skimmed over. Also translated as “multiplicity of views,” Anekantvad has been interpreted in a variety of ways, ranging from moral relativism and religious tolerance to “an epistemological respect for views of others.”1 Despite some of its interpretations, references from Acharya Siddhasen2 and Acharya Haribhadra’s3 writings point to Anekantvad as a metaphysical doctrine, not a practical one. It is meant to operate where one is trying to understand the nature of truth, existence, and reality; it does not serve to justify everything. And while it may appear that the opposite of non-absolutism is relativism — the idea that if there isn’t just one truth, everything is the truth — further understanding of the doctrine indicates otherwise. Anekantvad asserts that “no philosophic or metaphysical proposition can be true if it is asserted without any condition or limitation.”4 In some ways, this implies the limitation of language1 to encompass the complete truth about the nature of existence. This is where the related doctrines of Nayavad and Syadvad come into play; the former outlines a method of analyzing different views while the latter 1 Ahimsā, Anekānta, and Jainism. (2004). India: Motilal Banarsidass Publishers. 2 Acharya Siddhasena Divākara: Vardhamana Dvātrimṣikā 6/2. 3 Dundas, P. (2002). The Jains. United Kingdom: Routledge. 4 Matilal, B. K. (1984). The central philosophy of Jainism. Philosophy East and West, 34(1).

allows one to synthesize them.

What is Nayavad? The doctrine of partial standpoints, Nayavad recognizes that any statement we make is made from a specific and limited point of view. As formulated by Umaswati in the Tattvartha Sutra, there are five Nayas (standpoints).5 Here they are with examples of them applied to a plant: ◼ Naigama-naya: universally acceptable view (The plant is green.) ◼ Samgraha-naya: categorical view (The plant is a cactus.) ◼ Vyavahara-naya: practical view that assesses utility (The plant cannot bear fruit.) ◼ Rijusutra-naya: linear, time-based view (The plant is dying.) ◼ Shabda-naya: verbal view that names it (The plant is a seedling.) In common discussion, seven Nayas are presented; the two additions are subcategories of Shabda-naya. Broadly speaking, however, the Nayas can be categorized into two categories: the first two fall into Nishchay-naya (absolute view) and the rest into Vyavaharnaya (relational).

What is Syadvad? Syadvad is derived from two words, syat, and vad (doctrine). It’s a logical doctrine of “conditioned predication” — think truth tables, but slightly more complicated. In this logical system, there are not two, but three basic values: true (t), false (f), and inexpressible (x). In total, there are seven possible truth values based on combinations of these three, shown in the table on the next page.1 5 Doshi, M. (2007). Tattvārtha sutra. United States: Federation of Jain Associations in North America.

Arguably, it is (syat-asti)

Applying Anekantvada

Arguably, it is not (syat-nasti)

Arguably, it is inexpressible (syatavyaktavyam)

Arguably, it is; arguably, it is not (syatasti-nasti)

Arguably, it is; arguably, it is inexpressible (syat-asti-avyaktavyam)

Arguably, it is not; arguably, it is inexpressible (syat-nasti-avyaktavyam)

In records of conversations between Jain scholars and their contemporaries, which range from debates on core metaphysical questions such as the nature of the soul to the flaws of Anekantvad itself, we frequently see examples of them respectfully understanding, deconstructing, and challenging contrarian views. It’s not without its flaws; scholars of competing philosophies (and a few Jain ones, notably Akalanka4) have pointed out contradiction, paradox, one-sided argumentation (deconstructing others’ views but insisting on Jain views), and the use of Anekantvad to seemingly escape answering questions. While these elements are natural, designed characteristics of a context-based system, they nevertheless do not suffice in all practical matters.

tfx Arguably, it is; arguably, it is not; arguably it is inexpressible (syat-astinasti-avyaktavyam) Named the Saptabhangi (seven-fold predication)1, this logical system serves as the basis for Jain logic and analysis. The addition of “inexpressible” to standard western logic and the use of the word “syat” before any statement demonstrates the significance of conditions to Jain logic.

How do they fit together? Jain scholars have posited that some Vedic and Shramanic traditions hold partial views (from a single Naya) of the truth.6 These are reconciled in Jainism through Syadvad. “Does the soul exist?” ◼ According to Vedanta thought, everything is a part of “Brahma” — a permanent and pure entity. So arguably, it exists. ◼ According to Buddhist thought, everything is constantly changing, and therefore transitory. So arguably, it does not exist. A contradiction, right? Well, according to Anekantvad, these are Ekantik, or one-sided, claims. The Vedanta claim is from the Samgraha-naya, and the Buddhist claim is from the Rijusutra-naya. Though Jainism acknowledges that both are true when looked at from different standpoints, or Nayas, it also asserts syat-asti-nasti: arguably, it exists; arguably, it doesn’t exist. 6 Lal, S. A., & Mal, B. M. (n.d.). The Doctrine of Non-onesidedness. https://s3.amazonaws.com/jainworldwp/ jainbooks/firstep-2/anekantavad.htm.

Why should one seek an understanding of Anekantvad, then? After all, it’s not every day we sit down to have lengthy logical discussions on the nature of reality. The nuance offered by Syadvad and Nayavad promotes increased empathy; understanding that views, including our own, are based on inherently limited standpoints (Nayavad) that must be complemented by alternate views enables us to consider multiple partial truths. It encourages us to put ourselves in others’ shoes, consider plurality (Syadvad), and respond calmly and completely. And while that doesn’t mean everyone or everything is always correct, one can better defend their principles and understand others’ with this framework. At its crux, Anekantvad is about understanding the nature of truth. The full, absolute reality can only be understood by the omniscient, our Kevalis. What we perceive, however, is not entirely false; it’s just limited and qualified (Syadvad) from a particular standpoint (Naya). By exploring the Nayas and understanding the logical bases of our statements and others’, we can grow our sense of empathy and deepen our commitment to Ahimsa.

Down

Across

1. the period in the Jain time cycle that is characterized by growth, happiness, and religious prosperity 3. the number of YJA Executive Board positions 5. previous Convention city, back to back winner of the Stanley Cup 6. matter 7. “not one”, also a podcast 8. meaning of life, number 11. artist who began to paint after a severe bus accident 14. first Jain woman to receive the title of Acharya (1987) 16. major Jain tirth believed to be “lost” 18. Oct 2; common Gujarati surname 19. a famous Rock band, also a Jain’s ultimate goal 20. empire which oversaw the construction of the Taj Mahal 10

2. who was supposed to kill Vijan 4. largest YJA region by geography 7. Jain scriptures 9. profession of the inventor of the cotton candy machine 10. doctrine of partial standpoints 12. only country in Africa where Spanish is an official language 13. the fourth Mahavrat 15. number of years since YJA was established 17. city where Adhir Shah helped kickstart a food distribution initiative 21. capital of Uganda 22. the term used to denote innumerate numbers 23. Jain “mask” (Jains have been COVID-friendly from the start!) 6

PLAY THE CROSSWORD ONLINE! 19

“Working as a journalist or in media is focused on storytelling or which stories to prioritize, whose perspectives to hear, and how to make sure different perspectives are accounted for when discussing or writing about a topic or an issue, policy, or event. It’s about not leaning towards one type of person or viewpoint.”

— Harsha Nahata, #2

#humansofYJA 18

for full stories, check out yja.org/humans

“I want to create a safe space for South Asian women, and hopefully inspire other women to join this field — because representation absolutely matters to me, and no one should have to go through life constantly doubting themselves with no one to look up to.” — Avani Jain, #5

2 4

14 15

16 17

solutions on pg 39

“After I graduated from high school, I went to India and spent time with Jain Maharajsahebs. I asked one of them ‘if I’m going to be in Sansara, even if just for another 10-15 years, what should my purpose be?’ And I remember a Maharajsaheb named Dharmaprem who very clearly told me ‘your purpose should be to serve others and nothing else.’ That was really powerful for me at the time.”

— Kunal Parikh, #1

30 Years in Photos

Sukham Sukham

Dukham

Mahavir Swami is born 599 BCE

Jainik Shroff

Sukham Dukham

ukham

Du Su kha kh m am Duk ham

Sukham Dukham

Sukham

Dukham

Sukham

am kh m Du ha k Su ham Duk

Jainism, a timeline

Ascending (Utsarpini)

Dukham D

Jainism is an eternal religion — it has existed since the beginning of time and will continue to exist forever. Fortunately, the Jain time cycle gives us a framework by which to measure events over time. It consists of two halves, Utsarpini (ascending) and Avasarpini (descending). Each half contains six subsections known as Aras, and Tirthankars are only present during the 3rd and 4th Aras of each half; presently, we are in the 5th Ara of the Avsarpini half of the time cycle. Given the vastness of Jain history, this timeline covers a more recent history of the religion, beginning with the birth of 23rd Tirthankar Parshwanath Bhagwan.

Mahavir Swami attains Keval Gyan 557 BCE

First Vachana at Patliputra 367 BCE

Mahavir Swami attains Nirvan 527 BCE

<< Parshwanath Bhagwan attains Nirvan 777 BCE Parshwanath Bhagwan is born 877 BCE

Descending (Avsarpini)

Bhadrabahu Swami is born 357 BCE

Sudharma Swami attains Nirvan 507 BCE Gautam Swami attains Nirvan 515 BCE

Source: JAINA Compendium of Jainism, 4th edition

What were the Vachanas? These were conferences held by Acharyas in efforts to preserve the Agams, or the teachings of Mahavir Bhagwan. Following Mahavir Bhagwan’s Nirvan, the Agams were orally passed down from monk-to-monk. However, given their immense length, parts were eventually forgotten — and in the case of the Digambar tradition, all were forgotten.1 According to Shwetambar tradition, however, the first Vachana was convened under the leadership of Acharya Sthulibhadra in Patliputra around 367 BCE, 160 years after Mahavir Swami’s Nirvan. Almost every Agam was completely recollected, but the last Ang Agam, Drashtivad, was so big that no Jain monk was able to recall it. Two more Vachanas were held in Mathura and Vallabhi after the first to record the Agams in scripture form and prevent future discrepancies. Written in Ardha-Magadhi-Prakrit, the language of the time, the Agams have been commentated on and loosely translated to current languages (Hindi, Gujarati, English, etc.) for learning today. You can also visit the Agam temples where the Vachanas were held. 1 Digambar Jains instead use texts including the Shatkhand Agam and Kashaya Pahud as a foundation for their beliefs.

Second Vachana at Mathura and Vallabhi 303 CE Kunda-Kunda Acharya is born ~100 CE

Jainism split into Shwetamber and Digambar sects 73 CE

Third Vachana at Vallabhi 453 CE

Who was Hemchandra Acharya and why was he so important? Known as “Kali-kal Sarvagnya” or the allknower in this present era of darkness, Hemchandra Acharya was born in 1088 CE. When he was still a child, a prominent Acharya told his mother that he had the potential to be a great Jain monk and persuaded her to allow him to raise and teach her son. He quickly mastered many scriptures and gained the respect of all people, including King Kumarpal, who ruled over Gujarat at the time. In fact, Hemchandra Acharya was able to convert King Kumarpal to vegetarianism and ban meat in the entire kingdom. Hemchandra Acharya is also remembered for his embodiment of religious tolerance and his dedication to the welfare of all citizens. Hemchandra Acharya is born 1088 CE Shrimad Rajchandra is born 1867 CE

What caused the first major split in Jainism? Bhadrabahu Swami predicted a famine in Magadha, where he resided. He, along with 12,000 monks, moved to modern-day Karnataka. When his disciples returned to Magadha, they noticed two changes that had taken place as a result of the famine under the leadership of Acharya Stulibhadra: in clothing (versus nudity) and inconsistencies in the memorized Agams. Thus, the groups both proclaimed themselves the true followers and split.

Saman Suttam, a compilation of Jain princples, is created by members of major Jain sects 1974 CE

a path of commitment. Harshita Jain, Satej Shah

Redirection. In the November of my senior year of high school, I took a week and a half off from school to attend my cousin’s wedding in India. Between Ghagra alterations and Sangeet choreography, the first few days were a blur. Then, one relaxed afternoon, my relatives and I joined a Varshidan Varghodo in our town, at which a 12-year old Diksharthi was being celebrated. I was no stranger to the idea of Diksha, Neil, my brother (right), had a complete renunthe opportunity to ride on the ciation of one’s carriage with the Diksharthi attachments to (left). Though they had never met before, the Diksharthi possessions and sincerely greeted him. people; several of my relatives had chosen ascetic life. This, however, would be the first time I could witness part of that process. Later that week, I attended another Diksha Mahotsav event. Walking into the open-air venue, I could never have imagined how the night ahead would change my view of the world and of myself. Soon after my family and I sat down, one of the emcees recounted a conversation between the Diksharthi and his Guru, Acharya Jayanand Suri Ji. After having studied under Acharyaji for a few years, the Diksharthi came to the realization that he wanted to become a Maharaj Saheb himself. It is important to note that when a layperson wants to take the vows of asceticism they must ask permission from their Guru, who has the context and wisdom to determine their disciple’s readiness. Initially, Acharyaji had denied the Diksharthi’s request, explaining that he could instead 24

continue with his studies before taking this monumental step, especially given he was fairly young. Though he was dejected, the Diksharthi was equally committed — he felt strongly that Diksha was his life’s calling. Not wanting to postpone the journey any longer, he sincerely and respectfully responded by asking if Acharyaji could guarantee that he would be alive in a few years, or even the next day. At this moment, Acharyaji recognized the immense and pure Bhav that the Diksharthi possessed. Not only did his student want to take Diksha, but he also understood the importance of pursuing monkhood. Acharyaji granted his request and Diksha Mahotsav preparations were begun. While the audience broke out in roaring applause, I remember silently reflecting on this interaction. I was in awe. How could the Diksharthi comprehend the purpose behind this human life at such a young age with so much conviction? And weighing more heavily on my mind and heart: what was stopping me from being able to see and grasp the same? Without answers, I was restless; I wanted more. I also knew that this Diksharthi’s soul was truly blessed and that sitting in his presence and hearing from and about him could hold the key to what I seeked. I asked my parents if we could attend the remaining events and Diksha ceremony after returning home, but given the coinciding dates of the wedding, they explained that it just wouldn’t be possible. It would be through Whatsapp messages that I learned he was given the name Arpan Vijayji Maharaj Saheb and had begun the life he yearned for. And while I was beyond excited for the fullscale celebrations ahead, I left India knowing that I had missed something invaluable. That restlessness, although less intense, still occupied my mindspace. While I was comfortable with the idea of Diksha and was aware of

the unyielding faith needed to live that rigorous but uniquely fulfilling life, this experience led to the realization that I did not consider Diksha to be as much of a potential path in life as I wanted it to be… and that fact was one I was uncomfortable with.

Pinned to the drapers were large cutouts of the Diksharthi dressed as a judge, graduate, doctor, businessman, and finally, a Diksharthi. The captions below each indicated that although he could have decided to pursue any of those careers, he had chosen to follow Saiyam Jeevan — the life of restraint and self-control; this was his life’s calling.

Recently, a former Pathshala teacher of mine shared the following quote by Rumi, a Sufi poet:

I had never attended a Diksha Mahotsav before but had grown up learning about them at home and in Pathshala. When I found out that Amishi Foi, someone who I had grown up with, was taking Diksha, I was excited. But more than anything, I was curious. In her mid-50s at the time, Amishi Foi lived a normal life in Chicago working as a lab technician. Her faith in Jainism was always very strong; she frequently visited the local temple (JSMC), participated in regular Pujas, Pathshala, and Swadhyay, and volunteered. To me, she lived a fairly routine life of going to work and spending time with family and friends. One day, however, she had an epiphany. After listening to a lecture by Acharya Yashovijayji Maharaj Saheb, she decided that her goal in this life was to take Diksha.

For someone who had lived in Chicago for Why do you stay in prison when the door is so wide over 25 years, taking Diksha was a big change. It required preparation and permission, so open? Amishi Foi moved to Surat, Gujarat, leaving behind all her belongings in the United States. Taking Diksha is not trivial — but it is not a choice one needs to make at a particular time or She practiced Tap, increased her understanding age. Each Diksharthi’s calling to Saiyam Jeevan of Jainism, and even shadowed Maharaj Sahebs to ensure she was ready for Diksha. After a few happens under different circumstances, and others may be more inclined to practice Jainism months of her new routine in India, she, along as laypeople. By not giving this path the mind- with her family, approached Acharya Yashovispace I personally believe it deserves, however, jayji Maharaj Saheb and asked for permission to take Diksha. The Acharya gave his blessings, I was locking myself into the prison of this worldly life without the opportunity for escape. the Diksha Muharat was set, and the preparations began. Ultimately, my most significant takeaway from Back home in Chicago, my excitement started this experience was undoubtedly a renewed to build — I didn’t know what to expect, but desire to, one day, be blessed enough to expeI was confident that this was going to be a rience my own calling to Diksha and begin on special experience. the only path to true happiness. So, while the prison door remains closed, at least it is now Upon arriving in India, I learned that a Diksha unlocked. While the power to push it open is Mahotsav is made up of many events and currently out of reach, I know it exists within Vidhis. I attended throughout, but one Vidhi me, and I am hopeful to one day have my stuck with me in particular: the Ogho Grahan, epiphany — my calling to Saiyam Jeevan — where she was presented with a small broom of that motivates me to wield it. — Harshita woolen threads that Sadhus and Sadhvis carry Awe. to clear insects when they sit/walk. This was where Amishi Foi officially went from a ShraviIn November of 2016, my family and I traveled to India for my aunt, Amishiben Shah’s, Diksha ka to a Sadhviji. Mahotsav. During this Vidhi, everybody cleared the 25

main stage, leaving the focus on the Acharya and his disciples with the Diksharthi standing nearby. The audience came to a silence, and the Acharya started reciting the Sutra. As my eyes wandered, I saw Amishi Foi with her palms wide open and a sense of excitement on her face. As she anxiously waited for the Ogho, I grew curious; what was going to happen? What was the Acharya reciting that made her so happy? As I closely listened, I heard the Maharaj Saheb say (in Gujarati) “the time has now arrived.” Amishiben took a few steps forward, her hands still open, and the Acharya dropped the Ogho into her hands. Without hesitation, Amishi Foi raised it above her head and started jumping up and down, dancing in circles all around the stage. At this point, she was no longer the Amishi Foi I had grown up

Amishi Foi receiving the Ogho from Acharya Yashovijayji Maharaj Saheb.

knowing — she was a Sadhviji, Arhamkrupa Shriji. As she came to a stop and bowed down to the idol on the stage, I could see tears in her eyes. I was awestruck; never before had I seen anyone so fulfilled and content. This was her purpose in life. As I returned home, I thought back to how easily Amishi Foi made the life-altering decision of taking Diksha. She was able to just… do it. Maybe she thought about it a few times, but leading up to the ceremony and during the Diksha Mahotsav, I saw the confidence in her thoughts, words, and actions — once she committed, she never wavered. Additionally, the way one “dances joyously” upon receiving the Ogho is something I had only read about, but I didn’t really know what it meant until I saw her dancing — a physical representation of her pure joy. I wondered if I would ever experience that joy, and what I was missing in my understanding of myself, and life. 26

Looking back, I am forever grateful to have witnessed this once-ina-lifetime event. To see a close family member, who lived a large portion of her life in the United States, understand what their purpose was in life, confidently leave their routine life behind, and commit to taking the path to meet their goal was an unforgettable experience. — Satej

Arhamkrupa Shriji after the Diksha Mahotsav.

Collective Takeaways ◼ Maharaj Sahebs possess a unmatchable kind of happiness, contentment, and dedication. When we find it difficult to understand how detachment towards belongings and relationships could benefit us, we can look to these figures as a living embodiment of the true joy that can only be unlocked by practicing that same detachment. ◼ To be in a Diksharthi’s presence is to share space with an incredibly special and blessed soul — make every effort to attend a Diksha Mahotsav if you are given the chance. ◼ Some experiences can be had only in India. Visit if you ever have the opportunity, and ask your parents and relatives if you can visit an Upashray and speak to a Maharaj Saheb. If you are worried about a language barrier, several younger Maharaj Sahebs do speak English! If they are not accessible to you, see if someone can serve as a translator. ◼ There are many ways to strengthen your connection to Jainism and to the soul! Start by purposefully pursuing spiritual progress: seek a Guru, learn about Jain principles, and apply those principles in your day-to-day life. Remember, Jainism is about doing the best you can today, and working to do better tomorrow. If anything in this article has offended you or gone against the teachings of Bhagwän Mahävir, we sincerely ask for forgiveness. Michhami Dukkadam!

Philosophy and practice are two major components of any religion, including Jainism. Together, they imply a set of principles that followers strive to adhere to in their daily lives. You may have heard that one can achieve the path to Moksh (eternal bliss) by achieving Samyak Darshan (right faith), Samyak Gyӓn (right knowledge), and Samyak Chӓritra (right conduct). These three pillars form the basis of the Panchӓchӓr, or the Jain codes of conduct. The prefix Panch- alludes to its five parts:

1. Gyӓnӓchӓr (the code of acquiring right knowledge) 2. Darshanӓchӓr (the code of gaining right faith) 3. Chӓritrӓchӓr (the code of developing right conduct) 4. Tapӓchӓr (the code of practicing right austerities) 5. Viryӓchӓr (the code of exercising right vigor) (Tapӓchӓr and Viryӓchӓr are technically subsets of Chӓritrӓchӓr, but are widely recognized as separate codes.)1 What do each of these codes mean, and what steps can we take to better adhere to them? Surprisingly, some of these answers parallel the development of certain characters from the iconic children’s book and film The Wonderful Wizard of Oz (L. Frank Baum) — let’s take a closer look! 1 Source: JAINA Compendium of Jainism, 3rd edition

Synopsis: The Wonderful Wizard of Oz When a tornado rips through their hometown in Kansas, protagonist Dorothy and her dog Toto find themselves transported to the magical land of Oz. They must travel to the Emerald City along the Yellow Brick Road to reach a wizard whom they are told will be able to help them return home. To work his magic, the wizard must be brought the broom of the Wicked Witch of the West. En route to obtaining the witch’s broom and finding the wizard, Dorothy and Toto are joined by a Scarecrow that seeks a brain, a heartless Tin Man, and a Cowardly Lion.

jainism &

the wonderful wizard of oz Harshita Jain, Rihi Jain, Suryaraj Jain, Jay Shah, Sakhi Shah, and Rishi Zaveri

Scarecrow: Gyӓnӓchӓr The scarecrow is a peculiar character — only a few days old, he lacks a physical brain. Adamant about his quest for knowledge, he constantly voices his desire for intelligence. As it turns out, the scarecrow is actually very clever; his ingenious tricks help the group repeatedly escape danger. Upon reaching their destination, the Wizard presents him with the physical brain he’s been seeking, but it is simply an external representation of his internal wisdom. In Jainism, right knowledge is an intrinsic quality of the soul; it already exists within us, but is clouded by obstructing Karma. The scarecrow’s story reminds us that acquiring

the right knowledge goes hand-in-hand with discovering one’s true qualities. Gyӓnӓchӓr provides us with guidelines to unlocking that same Gyӓn, or knowledge. At a high level, this involves seeking information and learning experiences that broaden one’s view of Jainism; at a deeper level, this means respecting one’s Gurus and breaking down deluded thoughts that deter one from the lessons taught by Bhagwӓn Mahӓvir. To integrate this into your life, you can take advantage of learning opportunities available to you, take proper care of books and other study materials, and study Jainism with dedication and under the guidance of a Mahӓrӓj Sӓheb.

Tin Man: Darshanӓchӓr Cursed to be “heartless,” (he is made of tin, after all) the tin man desperately desires the ability to love. Throughout the story, however, his true nature is unraveled. For instance, when accidentally stepping on a bug, he weeps with sorrow. Ultimately, his care and concern for others, even in the face of adversity, speaks to his strong, genuine love for those around him — physical heart or not. His conviction in compassion parallels the ideas behind Darshanӓchӓr. Darshanӓchӓr details the qualities of true faith, the most prominent of which is a conviction in Jain teachings. One can adhere to Darshanӓchӓr by having faith in the teachings of Bhagwӓn Mahӓvir and the wisdom of Mahӓrӓj Sӓhebs, even when they may not make sense initially.

Think back to when you were young, and a parent told you to stay away from the stove. Maybe you didn’t fully understand how dangerous something could be until accidentally touching the stovetop, but trusting that your parents were speaking in your best interest protected you in the kitchen. Similarly, you may have questioned the existence of the soul. However, it is important to recognize that just because you have not experienced the soul’s inherent, unbounded bliss does not mean that it does not exist. There is much spiritual progress to be made until one can unlock the true faith that lies within us. Until then, we must strive to have complete belief in the knowledge, abilities, and experiences of our Gurus.

Dorothy: Chӓritrachӓr Lead character Dorothy exhibits several notable behaviors. When abruptly displaced from her home and transported to Oz by a tornado, she calmly assesses the situation rather than becoming fraught with worry. Dorothy remains unaffected by the wonders and riches of Oz, maintaining detachment from material items. She also respects and accepts the misfit characters, sticking with them through the various obstacles they encounter. 28

Above all, Dorothy maintains her goal of returning to Kansas. While it may not be as colorful or lively as Oz, she knows that she will find true happiness upon going home, and therefore takes all actions necessary to achieve that bliss. Similarly, when following Chӓritrachӓr, one exercises control over their faculties in order to progress spiritually and further rid their soul of Karma.

Practicing Chӓritrachӓr primarily revolves around being mindful of one’s thoughts, words, and actions. This involves thinking before speaking, preventing negative thoughts about others, and consciously consuming food and materials. Go one step further by learning

and practicing proper meditation, reflecting, and sincerely repenting for your mistakes. By integrating right conduct into your day-to-day activities, you can translate Jain philosophies and faith into a Jain way of life.

Yellow Brick Road: Tapӓchӓr While this analogy is slightly more abstract than the others, it represents the idea behind austerity well. The yellow brick road symbolizes the right path to Dorothy and the group’s ultimate goal: reaching Oz! The path is not easy — they encounter several challenges along the way — but each obstacle motivates character development (read the other sections for more insight). While alternate routes may have seemed more enticing or easy (for example, the red brick road), the group pushed themselves to endure and overcome hardships along the yellow brick road they had chosen to follow. In the same vein, the path Jains take to achieve the ultimate goal of Moksh (eternal bliss) is by no means effortless. Every challenge is instrumental to meaningful self-reflection and spiritual growth. These challenges can

be equated to the various kinds of Tap, or austerities,detailed by Tapӓchӓr. True Tap requires intentionally choosing to endure austerities in order to make progress. It is by properly completing Tap to the full extent of one’s abilities that one can begin removing accumulated Karma. You can practice both internal and external kinds of Tap. Examples of internal austerities include performing selfless service (perhaps by volunteering but not logging those hours for some other purpose) and meditating on the soul and its nature. External examples include refraining from eating to fulfill one’s appetite (think back to a time you may have continued eating after you were full, simply to taste or try more food) and occupying minimum space (and therefore working against the desire to continue accumulating possessions).

Lion: Viryӓchӓr The lion that accompanied Dorothy was ironically written as meek and easily scared; Dorothy’s first impression of him was that he was a coward. As you can probably guess, he ends up embodying this courage in tough moments and guides the group to safety more than once on the journey to Oz. The lion yearned for courage so he could stand up for his beliefs and show bravery in the face of danger — he demonstrates a desire to apply his energy, or vigor, to help his friends and do the right thing. This ties into the concept of Viryӓchӓr, the code of exercising right vigor.

In Jainism, right vigor refers to directing one’s capacities towards the proper activities and goals, where proper means “spiritually meaningful.” Specifically, this would be towards the four aforementioned codes! Examples for each include engaging in Swadhyay (Gyӓnӓchӓr), being open-minded to Jain concepts that may not immediately make sense (Darshanӓchӓr), completing Sӓmӓyik or Pratrikraman (Chӓritrӓchӓr), and choosing Jain options when available, even if not as tasty (Tapӓchӓr). Ultimately, try your best to be intentional with every thought, word, and action!

One of the most unique beliefs in Jainism is that each soul is inherently perfect, and simply clouded by Karma. To achieve eternal bliss, we must remove our Karma and unlock the soul’s true qualities. We carry the secret to our own joy! The Panchӓchӓr guides our spiritual progress, bringing us closer to achieving liberation. Every small step counts — we encourage you to incorporate examples from this article into your life as you travel along your own yellow brick road! 29

When most people think of religious conversion, they think of some arbitrary ritual by which a person formally becomes part of a specific faith. Before I begin, I’d like to unequivocally state that I do not support instituting any such practice into Jainism. However, I don’t believe that conversion is all-or-nothing. If anything, I think that we should proactively increase awareness about Jainism, primarily as a way of life. When the Tirthankars introduced the religion to people, they characterized Jainism as a path to liberation; by following the five Mahavrats, people could achieve long-term happiness in their lives. Even today, we’ve seen the good that Jainism can do in our communities. By exemplifying values like non-violence and non-attachment in our daily lives, we can effect positive change in the lives of others. What’s more, we wouldn’t have to concern ourselves with who identifies themselves as Jains because we wouldn’t be motivated by increasing the following of the religion. Jainism, as much as any other religion, is defined by its core tenets. By educating others about the value system that our Tirthankars

YES

preached without worrying about assigning a label, we’d give people the opportunity to adopt Jainism in any capacity they may feel necessary. Still, I realize that it’s shortsighted to assume that we can only promote Jainism as a philosophy. While it’s not a prerequisite for people that prescribe to the value system to participate in rituals as well, I don’t think it’s something we should necessarily discourage. As Jains continue to emigrate from India to places all across the world — from Germany to the United States — followers of the religion will become less and less homogeneous. And as the world modernizes, I think we should actively embrace the diversity in the practitioners of the religion. Some of my best friends go to churches and mosques where congregations consist of followers from every walk of life. Because the beauty of religion is that it does not depend on your race, culture, sexuality or gender, but rather only on the way you wish to live your life. Michhami Dukkadam, I ask for your forgiveness if I have unknowingly hurt you with my writing. Anonymous

Should Jains Make Conversion Efforts?

POINT // COUNTERPOINT

NO Let’s start by understanding what it means to “make active efforts” to convert others to Jainism. Conversion brings to mind missionaries, door-to-door representatives, and megaphones and cardboard signs. In reality, it could also be a more subtle push — like the integration of a philosophy when serving a target audience.

ultimate truth, so as a Jain, we should trust that the Jain philosophy will rise again during the next Utsarpini rotation, and instead focus on the benefits of it in our current lives.

When it comes to conversion efforts in Jainism, I see two primary reasons it doesn’t make sense.

Does someone become a Jain when they agree to check off “Other” and write in Jainism (since it’s never on the form already anyway)? Or is it their practice of Jain values that makes them Jain? Is it dictated by the family they were born into? Or is there more, like engaging in particular rituals, celebrations, or having a prerequisite amount of knowledge?

1. The Kalchakra (Jain time cycle) predicts the dissolution of Jainism in this phase of the time cycle. Why try to fight a force we cannot control? 2. While converting others to Jainism may grow the number on the polls, what guarantee is there that it will increase the number of practitioners? The Jain time cycle infinitely cycles through two periods, Utsarpini and Avasarpini. In Utsarpini, we see six phases of escalating growth, happiness, and religious prosperity. In Avasarpini, all the aforementioned traits symmetrically decline. Currently, we’re in the fifth phase of Avasarpini, Dukham Kal or the era of unhappiness. We’ll move into the sixth era where Jainism is said not to exist in about 21,000 years: Dukham Dukham Kal, a time of true misery. If this is dictated by Jain scriptures, does it make sense to try to counter an infinite time cycle? We perceive Jainism as an

To address my second point, I’d like to raise the question: who is a Jain? What qualifies as a conversion?

In practice, it appears a “Jain” is defined by anyone who takes on the label. There’s no official membership, no equivalent to the Vatican to decide who is or is not Jain. As identifying Jains, we all represent a part of the Jain population. Right now, that label often comes with assumptions related to diet and beliefs. By increasing the prominence of the label, we are increasing the number of Jains on paper— but scale always comes with a broadened definition; will the core values and practices proliferate? Michhami Dukkadam, I ask for your forgiveness if I have unknowingly hurt you with my writing. Anonymous

From India to Toronto, Detroit to Edmonton, and Derasar to Zoom, Kriti Shah has associated with a Jain community everywhere she’s lived. Though her house changed every time she moved cities, she has always found a home at her local Jain Sangh. While her attendance at Sangh events was initially driven by her parents’ heavy involvement with the Toronto and Detroit Sanghs, she quickly began to enjoy it on her own accord, making friends through Pathshala and other events. However, when she moved to Edmonton, AB, Canada at the age of 11, Kriti found that she missed the energy of the large Jain communities she had been a part of before. In search of that sense of home, she spent the next 12 years gradually building up a youth community, organizing events, and taking on leadership positions at the Jain Society of Alberta (JSoA).

YOUNG MIND, LARGE COMMUNITY

Kriti Shah, 25-Year Old President of a Jain Sangh Vidhi Piparia, Juhi Shah

Shortly after moving to Edmonton, Kriti started a youth group in an effort to replicate the same kind of community that she had grown up with in India, Detroit, and Toronto. She energized the youth and adults of JSoA by bringing social events to their regular programming. As the youth coordinator, she, along with her team, organized activities such as game nights and a Jain and vegan Rasoi Youth Cookoff, and collaborated with other Canadian Jain societies. Soon after, she started the Pathshala program as a teacher, served as Vice President for two years, and was recently elected President of JSoA Executive Board for the 2021-2023 term at only 25 years old, becoming one of the youngest Jain Sangh presidents in North America.

As the youngest member of the JSoA Executive Board, Kriti brings a unique perspective to the table. She has learned a great deal from the older members throughout the course of her involvement — especially in the realm of maintaining Jainism’s integrity while introducing creative twists on events. She has been able to increase engagement within her own community while also increasing involvement with other Jain communities in the area as many of the Jain Sanghs are spread far apart from one another. Through YouthTalks, modeled after TED Talks, Kriti and her team were able to raise youth spirits and give them a place to learn and present on various topics. It’s been successful enough that they will now be transitioning this initiative to the entire JSoA population. In addition to youth events, they’ve also started Womens’ and Seniors’ groups to help build stronger subcommunities. This is all despite not having their own derasar to meet in (JSoA currently operates out of a local Hindu temple). With the restrictions initiated by the COVID19 pandemic, Kriti shifted focus to consistent virtual programming. While initially engagement dropped online, Kriti took this as an opportunity to strengthen their approach to social media, technology in events, and impact on the community via service events and fundraisers. Along with virtual versions of previous events, she and her team were able to bring engagement to higher levels than before! In addition to her involvement with JSoA, Kriti has been a member of the Maharaj Saheb Messages (MSM) YJA Project Team since 2018. As a project lead from 2018-2021 and team member now, she and her team have led efforts in relaying questions from American youth to Maharaj Sahebs in India, transcribing and translating answers, relaying updates from the ascetic community in India, and publishing content around major Jain festivals. Prior to MSM, Kriti had been a Local Representative for YJA and YJP, a member of the YJA Reflect (formerly Forums) team, and a member of the YJA Publications and Education Committees. Being more involved than most peers her age and one of the youngest presidents of a Jain

Sangh, Kriti has learned a lot from her experience. Whether it be constructively pursuing her beliefs or seeing criticism as indication of room for improvement, Kriti attempts to always look at her life in a glass-half-full manner. She reaches back to memories of the Jain community as her source of strength during some of the loneliest times in her life, and in turn continually gives back through official and unofficial capacities. She has also never seen her commitment to her Jain community as hindering her professional development; instead she’s recognized it as an opportunity to leverage the Jain network to cultivate academic and professional opportunities. Kriti has been able to connect her professional and personal beliefs to Jainism with this role as well. With a Bachelor’s degree in Psychology and now pursuing a Masters in Criminology, she believes that the principles of Anekantavad and Ahimsa have helped her approach ideas related to mental health. She has even introduced mental health practices to her Pathshala by incorporating ten minutes of meditation at the end of each class, encouraging people to think about mental wellness. To those young Jains who are interested in leadership roles in their own Sanghs, Kriti advises to get involved as little or as much as you can. She recommends volunteering, getting involved with YJA, and most importantly, finding the aspects of Jainism that you most resonate with and applying them to your life. In her future plans for the Jain Society of Alberta, Kriti wants to develop their Sangh website, bring in more youth involvement, make Pathshala stronger, have their own Derasar, and join hands with the other communities in Western Canada. With these goals in mind, Kriti has shown great success at an impressively young age.

STORYTIME

Shruti Jain, Nishi Shah

them fruits and a place to rest. In the morning, the hermit Do you remember sitting in Pathshala eagerly waiting to read extended help to guide them the next Jain story in the book? Or begging your parents or back to the village, but before grandparents to tell you just one more story before bed? Many they left, Vipul and Vijan of us grew up reading and listening to a huge selection of Jain pleaded with the hermit that stories, some of them more personally impactful than others. he tell them their future. The In this 30th Anniversary Special Edition, we wanted to celebrate hermit politely refused, but when the two friends insisted, the most memorable thing YJA has offered to its members: connections. Often, the stories you’re told are impactful because the hermit explained that the predictions aren’t always of how you were told them: with friends in Pathshala, for a accurate and he doesn’t advise play at Mahavir Jayanti, tucked in bed with your siblings, while that people hear about their petting your puppy in your reading nook, or as self-reflection future. Nevertheless, they during Paryushan/Das Lakshan. wanted to hear it. Here, we present a selection of abbreviated Jain stories featurThe prediction: Within a year, ing various types of relationships. Vipul would become a king and Vijan would die at the hands of Nemkumar and Rajmati, although initially an assassin. Rajmati: Humans & Animals upset, understood his choice and followed in his footsteps, In the kingdom of Sauripura, Once they returned home, taking Diksha. Eventually, Prince Nemkumar was the Vipul’s ego rose and he started Nemkumar attained Moksha son of King Samudravijay and to act like he was invincible, and became a Tirthankar. Queen Shivadevi. Princess not caring about his actions Rajmati, the daughter of King towards others. Vijan, on the This story shows that while Ugrasen and Queen Dharini other hand, worked with great animals do not always have of Dvarka, got to know of devotion to be the best version the means to speak for themPrince Nemkumar and wanted of himself. Six months later, selves, it is up to humans to be the two friends decided to visit to marry him. Nemkumar mindful of their actions and agreed, and a grand wedding the site of Vipul’s future palace was planned. However, during reduce harm to other beings and noticed a pot of gold coins. on their account. the procession towards the As Vipul was about to reach for wedding, Nemkumar saw it, an assassin jumped out of Vipul & Vijan: Friends crying animals and birds the bushes ready to attack him. trapped in cages. One night, two friends, Vipul Vijan jumped in front to save and Vijan, got lost in the his friend, and received only a When he asked his charioteer jungle. As the sun was setting, mere cut on his shoulder. Vipul about the animals, he was told they decided to take refuge in didn’t show any gratitude that they were going to be a nearby shelter. Later that and instead offered him half slaughtered for his wedding. night, they spotted a hut in the gold coins, which Vijan Upon hearing this, Nemkuthe distance but approached it declined. mar stopped the procession, with caution. As they peeked wishing to find a way to through the window, they saw A year passed. Neither did prevent this kind of violence a hermit deep in meditation. Vipul become a king nor did on his account. He chose to Vijan die. So they set off to visit leave the wedding, and instead When they told him about the hermit to ask for an explagave away his worldly posses- how they got lost in the forest, nation. The hermit told them sions and started meditating. the hermit graciously offered that their destinies are driven 34

by the Karma they collect; Vipul’s ego and thoughtless actions changed his destiny for the worse, whereas Vijan’s sincerity and humility changed his destiny for thebha better. The takeaway from the story of these two friends is that we should strive to be the best versions of ourselves and live with compassion towards everyone, even ourselves; our Karma determines our fate.

Surasen and Mahasen:

snake, and Bhir replied that committing another act of violence did not make up for the first one. Since Vir spoke of hurting the snake in his past life, he suffered in this life as Mahasen. It was not Surasen’s Navkar chants that had cured him, but the fruition of his previous bad Karma coming to an end. When they learned this, the two brothers decided to renounce their worldly ties and become monks.

This story showcases the relationship between two brothers Siblings in multiple lives. In both lives, King Virasen had two sons, they love and support each Surasen and Mahasen, who other through difficult times. were very close to each other. One day, Mahasen discovered a However, the story also shows painful boil on his tongue that that no matter how close one prevented him from eating and is to his or her family, their Karmas are their own. sleeping. Each day, the boil got worse to the point where it Chandkaushik: Self-Love gave Mahasen terrible breath and no one wanted to come One day, when Mahavir Swami near him due to the smell. was a monk, he decided to However, Surasen refused to go to the village of Vachala. leave his brother’s side and He was warned to err on the started chanting the Navkar side of caution during his Mantra daily. To everyone’s journey as he would have to surprise, each time Surasen pass through a forest that said the Navkar Mantra, the was terrorized by a poisonous boils on Mahasen’s tongue snake named Chandkaushik. diminished and eventually All it took for Chandkaushik fully healed. to kill someone was an evil glance. Despite the plea of Later, the brothers met the villagers, Mahavir Swami Bhadrabahu Swami and asked embarked on the journey with him why Mahasen had to no fear or remorse towards the suffer through the painful snake, and trusted his faithboils. The Acharya explained ful practice of non-violence that in their past lives, to help him stay at peace with they had also been brothhimself and those around him. ers named Bhir (Surasen) As Mahavir Swami set out and Vir (Mahasen). They had come across a monk who had on his journey, he noticed the forest becoming arid and been bitten by a snake while losing its beauty. He took this meditating. Vir had asked Bhir why no one had killed the as a signal that Chandkaushik

must be around. Mahavir Swami decided to stop and meditate, clearing the aura of his surroundings while trying to induce peace and compassion for every living thing around him. Chandkaushik then sensed that someone had come near his land and slithered out. To scare Mahavir Swami off, Chandkaushik aggressively hissed and blew venom at Mahavir Swami, who stood there with tranquility, meditating. At his last nerve, Chandkaushik bit Mahavir Swami’s toe. To his wildest surprise, he saw milk instead of blood flowing out. Mahavir Swami, undisturbed, opened his eyes and said, with love and affection, “Bujh, Bujh, Chandkaushik.” It was then that something changed from within Chandkaushik; he suddenly remembered his two previous lives and all the anger and ego that resulted in his putrid being today. He bowed down respectively to Mahavir Swami and retreated to his burrow. Some villagers soon started to worship Chandkaushik, while others sought vengeance for all the harm he had done. He suffered in silence with ultimate selfrestraint and control over his feelings, and just a few days later, died.

Chandkaushik realized that his actions were hurting not only those around him, but also himself. This self-realization and his decision to remain calm and avoid anger, ego, and violence of all forms destroyed much of his bad Karma. Sources: JAINA Compendium of Jainism, 4th edition and Jainworld.com 35

&NOW

then

Suryaraj Jain, Ashna Bhansali

An in-depth look at Sangh youth participation

Jain centers around the nation are continuously seeking involvement from younger folks to secure a strong future. This is often reflected in an effort to engage and instill strong foundational values in their youth. After talking to the Jain Society of Metropolitan Washington (JSMW) and Jain Sangh of Greater Austin (JSGA), we noticed patterns in their journeys which showed that despite their difference in size (JSMW is at about 2000 people, while JSGA nears 300), both centers have faced similar paths in growing youth participation since they were created. Today, we’ll take a deeper dive into how these Jain centers have evolved, with a focus on youth programs and Pathshala participation.

Growing a Pathshala At JSMW and JSGA, Pathshala programs were started with about 15-20 students. With few attendees, the programs consisted of just one class and students representing a wide range of ages and skill levels. However, as the number of students steadily increased over time, so did class divisions; both programs now have over 60 students. In fact, JSMW is nearing 160 Pathshala students. How did these centers garner interest as the years went by, culminating in such high involvement? Surprisingly, there was no complicated marketing strategy, and many centers grew their Pathshala classes simply by word of mouth. As more families moved to the area and parents enrolled their children into Pathshala, others became interested in joining to provide spiritual education to their families. Pathshala became a topic of discussion during Jain center functions, such as monthly Pujas and major occasions (Mahavir Jayanti, Paryushan/Das Lakshan, etc.), where kids would participate in programs, socialize, and 36

parents would spread the word to their friends. Eventually, word of Pathshala reached beyond strictly Jain functions, leading JSGA to even gain a few non-Jain Pathshala students! It’s certainly no surprise that major occasions increase participation, especially for the youth who can volunteer during these events. JSMW saw a youth-driven group (Jain Youth of the Capital) make a large difference in increasing motivation and leadership from the youth. By organizing socials, community service events, and smaller, youth-only religious events (such as Navkar Jaaps and open discussions about Jainism), this organization has significantly benefited the spirit of the youth in the D.C. area. Additionally, Vibha Mehta from JSGA believes that having youth leaders, especially as Pathshala teachers, is crucial for increasing engagement with younger generations because students are able to relate to leaders that are closer to their age.

Challenges from the Pandemic Unfortunately, after the centers garnered all of this youth interest, COVID-19 threatened to undo much of their hard work due to a forced transition to a virtual environment. Pathshala classes in particular were heavily affected by the pandemic, as they transitioned to Zoom classes, like other educational institutions around the world. However, these challenges were eventually overcome, and the pandemic even ended up strengthening the youth programs and Pathshala. For example, JSGA saw more attendance in their Pathshala program after switching to a virtual setting, while JSMW was able to create more meaningful relationships within the youth group.

Further Youth Involvement Of course, none of this could be possible without support from parents and adult volun-

teers, who motivated their children to go to Pathshala and held youth-focused events. While Jain centers have been promoting the value of Pathshala and youth programs to parents, they are now shifting to creating events that directly cater to the youth in hopes of enticing them to join by themselves. JSMW has successfully started multiple programs, such as wellness programs, women’s groups, and career fairs for the youth. These are just a few solutions they have implemented to encourage more participation by the youth, eventually leading to more youth involvement. Monica Shah from JSMW recommends having a candid conversation with the youth in order to increase engagement. To build reciprocal relationships in the community between different generations, it is important to ask what kinds of programs the youth wish to attend. In return, the youth attend events and volunteer at the Jain center. This ensures that events are appealing and increases attendance.

Takeaways All of this leads up to one point: What can an up-and-coming Jain center do to better engage their local youth? From our findings, there are few takeaways: ◼ Have current members get more involved by incentivizing them to send their kids to Pathshala. ◼ Start programs that engage specific demographics. It is often difficult to get older kids involved in Pathshala and the youth program, so it is important to adopt a curriculum that appeals to that age group. ◼ If students are intrinsically motivated to attend events and classes, it will create a healthier community in the long run because there will not be any external pressure to attend. Whether it be wellness events, networking opportunities, or any Jainismrelated programs catered to the youth, they would benefit from giving back to the community and staying engaged with their respective centers. A special thank you to Vibha Mehta from Austin, TX and Monica Shah from Washington D.C. for helping us with this article! 37

Aneka

Jains in Action

a philosophical podcast

social entrepreneurship and problem solving

◼ Launched season two with two new episodes this year so far! Previous episodes covered topics including identity, free will, religiosity, and Paryushan/ Das Lakshan

◼ Hosted design-thinking workshops at Regional Retreats and a national virtual hackathon consisting of eight teams, two of which continue their projects today

YJA Tech a revamped digital presence ◼ Launched a mobile app where you can save and share YJA content and events and easily access YJA’s educational offerings such as our Jain Panchang, articles, prayers, and YJA Pathshala ◼ Added Join and Account features that enhance being a YJA member (go get your badges!) on our website and app ◼ Revamped educational, communityfocused, and region-specific resources on our website

LATEST & GREATEST FROM YJA a snapshot of our initatives 38

College Chapters engaging Jain youth at the college level ◼ Grew YJA’s Networking Database to over 290 individuals and hosted webinars and events revolving around college preparation, connecting high schoolers to college students

Maharaj Saheb Messages a bridge between jain youth and maharaj sahebs ◼ Continued sharing and relaying questions and answers, and also spread awareness about ascetic life

YJA Education a hub for all resources and tools on Jainism ◼ Launched the monthly YJA Swadhyay Group, featuring two speakers so far ◼ Gamified Jain education through Taboo, Kahoot, and Pictionary events ◼ Expanded educational offerings such as the Jainism 101 video series, Younger Minds magazine, and YJA Pathshala modules

YJA Reflect a forum for questions, discussion, and reflection

◼ Organized discussioncentric events and movie nights that engaged 70+ people and continued to maintain the online social platform

crossword solutions down: (1) utsarpini (3) sixteen (5) tampa (6) pudgal (7) aneka (8) fortytwo (11) kahlo (14) chandanaji (16) ashtapad (18) gandhi (19 nirvana (20) mughal across: (2) assassin (4) west (7) agams (9) dentist (10) nayavad (12) equatorialguinea (13) brahmacharya (15) thirty (17) losangeles (21) kampala (22) asankhya (23) muhapatti

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Young Jains of America is an entity of the Federation of Jain Associations in North America, a non-profit tax-exempt organization (IRS Code Section 501 (c)(3)).