JAINISM IN CANADA - PRAKASH MODY - ATHENAEUM LIBRARY OF PHILOSOPHY

Jainism in Canada

by Prakash Mody

Is Jainism known in North America (NA) in general and Toronto in particular? Are Canadians aware about this ancient world religion of Indian origin? The answers to these questions would be negative in the early part of the last century but surely positive in this 21^st century. Let us go through briefly the history of Jainism in this continent.

The first noteworthy event in the history of Jainism in NA happened at the First Parliament of World Religions held in Chicago, USA, in August 1893. Jainism was represented there by Virchand Raghavji Gandhi (1865-1901) and was officially recognized for the first time. Jains occasionally visited America until India attained its independence in 1947. During the mid-fifties, "brain drain" of young educated Jains took place. Political problems in Asia and Africa forced many Jains to move to Western Hemisphere. This flow continued uninterrupted for years and even today IT professionals continue to immigrate. Canada is now their adopted land and is the motherland for their generations that is born here. Currently, more than a hundred thousand Jains are settled in NA and one-tenth of them being in Canada. Greater Toronto has the largest population of Jains in Canada and ranks fourth in NA. Jain religion is now a part of the diversity of the Canadian mosaic and is a member of several interfaith - multifaith organizations.

In the early nineteen-sixties, Jains were scattered province-wide at several universities in Ontario. Slowly a network was established and friends started gathering, giving them security and helped them in avoiding 'homesickness". The food and religious practices were the main driving force of unity. This brought about "in-house temples" (Ghar-derasar) where holy days and festivals were celebrated together. The unity of different sects like Shwetambers, Digambers, Sthanakvasis and Deravasis, amongst all Jains was healthy and unique, in contrast to what prevailed then in India. The arrival of Shri Chitrabhanuji in 1971 strengthened the unity of Jains. In 1980, Aacharya Shushilkumarji added the momentum to the religious activities and pursued acquisition of property to be used as a temple. Due to the efforts of these two mentors, Jains of NA gained the guidance to pursue their faith and Jainism became evident in the Western world.

In 1974, the Jain Society of Toronto (JSOT) was established and in July 1977, it was registered as a charitable religious organization. In July 1983, a temple was established at 247 Parklawn Avenue in Etobicoke, southwest area of the metro. As time passed, this temple could not accommodate the growing population. A new, nearby bigger property at 48 Rosemeade Avenue was bought in 1990 and renovated for use as a temple and hall for festivals and meetings. However this facility is falling short even after a new Sri Jain Mandir started at the same old 247 Parklawn place and two other Hindu temples in outskirts of metro Toronto have Jain temple facilities added. Sanatan Mandir in Markham and Hindu Mandir in Mississauga installed Jain Pratimajis (icons) at their temples. St. Catherine’s Hindu Mandir has added Jain Murti (icon) at their temple for the Jains of the Niagara Falls and the vicinity areas. There are few study circles, meeting regularly at several places for group discussions of different religious scriptures in English, Hindi and Gujarati.

With the advent of second decade of the 21^st century, Canadian-born generations of Jains are maturing with non-sectarian Jainism of the fusion culture. Religious activities such as classes (pathshala), lectures, meditations, camps (shibirs) and festival celebrations are organized from time to time, many times in English. Monks, scholars and others are invited during Paryushan to teach and guide in observance of religious practices. Newsletters, Directory and informative publications with spiritual writings are published besides regular communication through email networks. Directory helps in matrimonial arrangements, especially at the Conventions. Pilgrimage trips to other Jain temples within and outside Canada creates goodwill amongst Jains and others. Interfaith marriages are bringing families closer and become aware of various faiths. Information brochures, guidelines for pastoral care, funeral-cremation etiquette, diet information for the Multifaith Information Manual are some of the projects in which Jains have played a role. Media or publishers' attention is drawn about omissions in publications or inappropriate presentations of the faith information.

Jain Society of Toronto with largest membership takes lead in several regular functions like Mahavir Jayanti and Paryushan. JSOT is the founding member of the Federation of Jain Association In North America, a.k.a. JAINA and have twice hosted the biennial conventions with great success, in July 1989 and July 1996. Ms. Lata Champsee is the first Canadian as well as the first lady President of JAINA in its thirty years of history. With first "Interfaith Dialogue" at the Convention, awareness about Jain faith became evident amongst local Canadians. JSOT's membership of Ontario Multifaith Council on Spiritual & Religious Care as well as Federal’s Interfaith Committee on Chaplaincy has made Jainism well known in education and media fields. These memberships provide an exposure-profile in the community as well as offer an opportunity for us to express our needs to government liaisons. Addition in the List of Government Holidays, Jain vegetarian food at University-residences and Jain diet within hospitals & prisons are just few of the happening with the help of these memberships. The Jain Youth Groups, like YJT, YJA & YJP organize events for both education and entertainment. Volunteer Jain Chaplain at the University and partnership with Scouts Canada is some of outreach programs in action.

During the last quarter century, many other Jains as well as non-Jain organizations have evolved and they organize a variety of activities. Bramhi Jain Society, established in 1989, publishes a scholastic books and semi-annual Jinmanjari journal. Jain Humanities Press as publishers of comparative Jain religious studies has published few books including Jainism in America and Canadian Studies in Jainism. The International Mahavir Jain Mission holds an annual residential camp with scholars teaching spiritual studies, meditation and yoga exercises to young and adults. Jain trusts like S. S. Jain Foundation periodically run a free food facility. Jain Social Group and Jain Jagruti are social club type associations.

Today Jains are scattered throughout Canada. Associations in variety of names are formed at many places like Ottawa, Montreal, Vancouver, Edmonton, London, Winnipeg, Halifax and Calgary, organizing similar religious activities. At few of these places, they unite with local Hindu group and they celebrate holy days and festivals to maintain the faith heritage.

In the past few years, the South Asian Studies Department of the University of Toronto had conducted a credit course on Jainism and it holds an annual Rooplal Jain Lectures by international scholars. The ten such lectures are published in a book form under South Asian Studies Papers No. 13 as "Jain Doctrine and Practice: Academic Perspectives" Edited by Joseph T. O'Connell (2000). In March 1995, the International Conference on "Approaches to Jain Studies: Philosophy, Logic, Rituals and Symbols" brought 32 scholar-speakers and 100 participants from around the world. The papers at the Conference were published in 1999 under the same series and name. Besides this, several other schools and universities in their World Religion and/or Comparative Religious Studies have included Jainism and hence need for Jain teachers are growing.

In addition, Jainism is making its mark upon others. A few non-Jains have adopted Jainism with notable example of Irena Upeniks, who for long time guided about Jainism to many westerners. Many individuals have taken flair for Jainism and have contributed to the establishment of the Jainism in Canada. Dr. Phyllis Granoff, a Professor of Religious Studies at McMaster University in Hamilton has written few books about Jainism like Speaking of Monks and The Clever Adulteress & Other Stories. Anne Vallely, who studied in India for a year and published her Ph.D. thesis "Guardians of the Transcendent: An Ethnography of a Jain Community", under Anthropological Horizons series of the University of Toronto Press. In the past, Late Dalsukhrai Malvaniya, as visiting Professor at U of T, contributed to Jainism for few years. Late Ramnik V. Shah, a retired lawyer had published "Jainism", a treatise in English besides nine other books in Gujarati. Recently, Dr. Vastupal Parikh, a retired scientist-professor has published books including "Jainism and the New Spirituality", examining Jain principles and practices from a scientist's angle.

In the local print media, Canada's highest circulated daily newspaper; Toronto Star covers on several occasions the Jain news as well as the Jain views. It had included Jainism in their series of "Faiths in Ontario". Ontario Press Council's upholding of a complaint about the use of swastika gave a boost to the original meaning of this symbol as a marker of goodness. Articles about Ms. Irena and others on non-violence are worth mentioning. Other national daily, Globe & Mail also publishes articles about Jains and Jainism. Vision TV and other mainstream broadcasters in their multifaith or interfaith programs now include Jainism. Press, radio and television support Jain efforts of bringing closeness amongst local population. Weekly India Abroad (Ajit Jain) and other ethnic media publish reports and stories of Jain events. Several public and university libraries including JAINA's regional and JSOT's libraries provide reference materials and resources for teachers, researchers and others.

The list of immediate things to be done include Chair of Jain studies at a university, recognition of Jain faith for marriages, inclusion in the list of rotational Prayers in the legislature and issue of joint stamp for Diwali festival of Hindus, Jains & Sikhs.

Participation of Jain individuals in activities relating to animal welfare and vegetarianism at the local humane and vegetarian societies draw the attention about Jain principles of environment. The Jain Declaration on Nature showed the concern for ecology and principle of non-violence (Ahimsa). Displays and exhibitions at places likes Royal Ontario Museum convey the peace-loving nature of Jains. Private issues of the Canadian picture postage stamps of the 'Jain symbol', 'Aum' and ‘Jain Icons’ increased the sensitivity and tolerance towards all faiths. Multifaith and Multicultural calendars provide information about several religions and their holy days, including Jainism.

Many volunteers have contributed to the rise of Jainism in Canada. Special services like hospital visitations and cremation services by few individuals are appreciated. The community is grateful to the volunteers and they are recognized for their selfless efforts. We have achieved a respectable position in the Canadian multicultural mosaic. Around hundred individuals have received one or the other awards, like Keshav Chandaria received the Order of Ontario, gave an opportunity to many others of knowing Jainism and what it stands for.

In conclusion, the above listing may create an impression that a solid foundation is laid for Jainism in Canada but there is still a lot needs to be achieved, quality as well as quantity of Jain activities. Jains have still a long way to go!

[5 March 2010]

This Guideline is for "Jain" persons in the care of directly operated and transfer payment institutions, community-based agencies and programs of federal and provinces of Canada. This Guideline may form part of "A Handbook of Religious Practices" for Chaplains, Managers, Superintendents, Spiritual Care Providers and others.

A. Worship Space: A space where prayers, meditation, penance, Bhakti- devotional songs, Jaap & Mantras- chanting, Satsang- discourses can be done. Articles of faith include scriptures, prayer/hymn books, idol, Sthapnaji, mohpatti- cloth with a string covering the mouth, lamp and rosary that can be made available. These articles are considered holy and may be handled with reverence. Worship may take any form, depending on the sect an individual belongs to or follows. Gentlemen and ladies worship jointly but are seated separately. Samayik- worship can be in the early morning or during the day and Pratikraman- ritual can be at night and both can be for a session of 48 minutes or more. Worship can be done individually or in congregation. Clean clothes to wear, mat to seat on the floor and facilities for washing of hands and feet are normal requirements. TV, VCR players and musical instruments can be used.

B. Festival Celebration: Special holy days like Mahavir Janmakalyanak- birthday Lord Mahavir (April), Paryushan and Daslakshana (Sep.-Oct.) and Mahavir Nirvan– Diwali (Oct.-Nov.) (Refer Multifaith Calendar for specific dates) are observed with austerity. Special worships like Bhakti & Satsang are practised and due to restricted diet or fasting, physical work is avoided.

C. Diet: Dietary requirements include vegetarian food that causes total Ahimsa (non-harming) to any living species. Any meat, fish, seafood, eggs, poultry, wine, honey, and butter are prohibited. Any item with animal by-product as its ingredients is not consumed. Strict or orthodox Jains do not eat root vegetables (vegetables grown underground) like potatoes, onions, carrots, radishes, garlic, etc. Cheese and margarine, provided they are rennet free, may be used. Special care should be taken to keep vegetarian and non-vegetarian food separate and same utensils are not used for both. Labels with ingredients listed are advised to avoid any mix-ups. During holy days like Paryushan, partial (one meal) or total fast (nothing except filtered-boiled water) may be observed.

D. Health & Medical: In case of health or medical requirement, blood transfusion or organ transplant is permitted; but for acceptance, an effort to check that the donor is vegetarian may be requested. Medicines made from animal products are to be avoided except in case of the life threatening situation with the consent of the patient or living will, if any, should be respected.

Death & Cremation: In case of death, cremation is done at the earliest – immediately during the day, i.e. after sunrise and before sunset. Funeral observances include: keeping the head facing north, having a lamp present, and keeping the dead body under constant watch, with religious mantra chanting or devotional songs. A Living Will supersedes these religious requirements and may be followed accordingly.

F. Practitioners: Any knowledgeable person can perform religious requirements in the language understandable to that person. The local Jain organization may be contacted for assistance for procedures and articles.

G. Disclaimer: Accommodation should be made for a Jain person who wishes to opt out from these religious requirements.

Prepared by Prakash Mody, Past Jain Representative on Multifaith Council on Spiritual & Religious Care, Toronto, Canada. Please send your comments to: 37 Tuscarora Drive, North York, ON, M2H 2K4, Canada or email: 4prakash@gmail.com or phone (416) 491 5560. [5 March 2010]

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Wouldn't it be nice if we can remember the teachings of our Tirthankars with this Jain Alphabet or Jain ABC?

When there are no stop lights, a police officer tells us when to stop. He does this by holding up his hand, this tells us to stop. In the same way, the hand tells us to stop and think about what we are going to do, talk to other people, or think. We can hurt someone by any of these actions. We need to stop and think before doing anything. This way, we will be able to observe the principles of Ahimsa better. We get either good or bad karma* by the things we do, the words we say, and the way we think. If we don't watch all of these things, then our soul** will never be free from the cycle of life and death. Therefore, Ahimsa reminds us to stop and think before we do anything, and to be sure, that what we do, say, or think doesn't get us in trouble.

We bow down to Siddha* and Arihant Bhagwans. We also bow down to Aacharyas**, Upadhyayas**, and all monks and nuns***. By bowing down, we show our respect to them and we admire their achievements. We also bow down to our parents, grandparents, and our teachers because we want to show our respect for them. In addition, we thank them for what they have done for us. When we bow down, our ego disappears and we become more humble. When we are humble, we don't get angry or jealous, but we become calm. So remember, respect others by Bowing down.

Charity is when we give something to others without expecting anything in return. When we offer charity or after we do charity, we should stay happy and should not regret what we did. When we give with happiness and don't feel bad, we get good karma**. When we give and then feel that we shouldn't have given, we get bad karma. So, remember to give Charity and enjoy doing it.

We get wealth in return for all the good things we did. When we have wealth, we shouldn't forget that there are a lot of people who are not as lucky as we are and they sometimes don't have what they need. Therefore, we should use some of our wealth to help these people. We can give money, clothes, vegetarian food, books, and things like that. We should also use our wealth to help people learn more about religion. We should not be proud because we are rich, instead we should feel happy that we could help others. So, remember that we should share our wealth with others by donation.

Prayer means to remember those who are virtuous* and remind ourselves to be like them. Prayer can be done in the morning and in the evening. The most important prayer is the universal Navkar Mantra**. We should recite the Navkar Mantra at least five times in the morning and five times in the evening before going to bed. Another prayer we do in the evening is called Pratikraman. We say this prayer to remember all the bad things we've done during day and apologize for them and promise ourselves to not repeat them and be more careful. Prayers purify our soul, and we should always do them in the morning and the Evening.

Forgiveness means pardoning someone who may have done something bad to you. Just as Ahimsa* is the main aim, forgiveness is the main action. We will find a lot of people who have done, said, or thought something bad about us. However, no matter how they hurt us, we should forgive them. We should always think that might be, we did something bad to them first, and now they're getting back at us. No matter what, we should stay calm and not get angry, and we shouldn't try to get even. Forgiving helps our soul whereas anger will only pull us down. Just as Ahimsa is part of our life, forgiveness should also be part of our actions.

Gautam swami was the most well known Brahmin** during the time of Lord Mahavira. He was also very egoistic. He thought that no one was smarter than him. He thought he knew everything. One day, he saw some angels coming into the town. He told everyone, "See how great I am. Even heavenly angels come to see me!" However, the angels didn't come to see him. They went passed him without stopping. Gautam was surprised and asked someone where they went. The people said that the angels went to pay their respect to Lord Mahavira, who had come to town. They said that Lord Mahavira knew everything and that everyone was going there to pay him the respect. Gautam became mad and shouted; "He is nothing compared to what I am! No one is smarter than I am in this world! I will go to him and show you." When Gautam came to Lord Mahavira and saw his nice personality, Gautam felt something different that he never felt before. Then, Lord Mahavira told him what was going through his mind. Gautam couldn't take anymore. He knew that Mahavira was more powerful than he was. He lost his ego. Gautam bowed down to him and became his first disciple.

We owe a lot to Gautam swami. Although he knew almost all the answers to all the questions in the world, he still asked Lord Mahavira questions so that other people could learn about them. They are a part of our Agams Sutras, the original scripture books. If person like Gautamswami can give up his ego, so we too can.

We should be helpful to anyone who needs support. We shouldn't leave anyone out. You should also help those who are good. In fact, out of thoughtfulness, you should help everyone. We don't just help people, but we should help animals, birds, all living beings. We can help in many different ways like giving money in cash or clothes, food, medicine, books, etc in kind. We can help by making a person feel better if they are sad. If someone comes for help and if we have only a little, we should still share some of that. We must make it a habit to help others.

All souls are immortal. However, while karmas* are still attached to the souls, the souls occupy various types of bodies, like the humans, the animals, the birds, the plants, etc. The body and the soul are different things. When all the attached karmas are destroyed the soul is liberated from the body permanently, reaches to the top of universe, called Siddh Shila, and stays there forever. These souls then are called Siddhas. Our goal should be to liberate our immortal soul from the jail of body.

Just like we say, "Hi!" or "Hello!" or "Namaste", when we meet others, we can greet them by saying, "Jai-Jinendra". This helps us in a lot of ways. We are honoring the virtuous. It also tells others that you are Jain. It reminds us of where we came from and of our goals of being one of these Jinas. Every morning and before you go to bed, you should say, "Jai-Jinendra", with respect to your parents, sisters, brothers, grandparents and everyone in the family. You should say, "Jai-Jinendra", with respect to your guests, to your teachers, other students at Pathshala***, and other Jains who you may see at the Jain Center or any other place. Remember always greet others by saying "Jai-Jinendra".

* Someone who does not have any anger, ego, deceit and greed. ** Those who have freed themselves from the cycle of birth and death. *** Look under P.

Every moment, we are doing something physically, verbally or mentally. We should remember that while we do things, we always get karmas. There are two kinds of karmas: good and bad. When we do good things, like helping or sharing, we get good karmas. However, when we do something bad, like getting mad, screaming, or cheating, we get bad karmas. If you get bad karmas, then you will have to suffer. Your life could be sad and very hard. However, if you get good karmas, your life will be comfortable and happy. Be sure to do good things that will help your soul. Be careful of what you do and how you do it, because you are always gathering Karmas.

There were six friends going to a big city. On the way, they got lost in the forest. They were hungry and thirsty, but they couldn't find anything. Then one of them noticed a fruit tree. They ran to it.

The first friend wanted to chop down the whole tree and get the fruit. The second friend thought that they should just chop off a big branch. The third friend said that they only needed to chop off a small branch. The fourth one thought that they didn't need to chop off a branch, they should just get big bunch of fruit. The fifth friend asked why they should waste any fruit. He wanted to pick what they needed so there would be no waste. The sixth one asked why they should climb the tree, when there were many good fruits on the ground.

The first one wanted to destroy the whole tree while the sixth one didn't want to hurt the tree at all. You can see how differently people can think. The way the sixth man thought was the best way to think and the way the first man thought was the worst way. There are six leshyas that described the way the people in the story thought. The first leshya is the worst one. It's called the Krishna (Black) leshya. The second one is called the Neel (Blue) leshya and the third leshya is called the Kapot (Brown) leshya. The fourth one is called the Tejo (Red) leshya and the fifth leshya is called the Padma (Yellow) leshya. Last, the sixth leshya, the best one, is called the Shukla (White) leshya. We should always think like the sixth man did. We should learn to be like the Shukla White Leshya and be happy by keeping our needs as little as they can be and should not be wasteful. Our body is always surrounded by invisible aura reflecting our inner thoughts.

Lord Mahavira was born in 599 BC in Kshatriyakund. His father was King Siddhartha and his mother was Queen Trishala**. The people of the kingdom told the King and Queen that now they are noticing that business and farming were starting to get better. The King thought that the reason was because of the baby the Queen was going to have. So, when the baby was born, they named him "Vardhaman" which means prosperous.

As Prince Vardhaman grew, he showed bravery while he was playing with his friends. Once a snake came to where children were playing, everyone got scared except Prince Vardhaman who was still calm. He gently caught the snake, and took it away. Another time, they were playing hide-and-go-seek. Whoever was caught would have to give a piggy ride to the winner. A strange boy came there and asked if he could play with them. Soon, Prince Vardhaman caught him, and the boy gave the Prince a piggy ride. Suddenly the child started to grow taller and taller and he began to look scary. The rest of the kids got scared and ran away. Some of them climbed up a tree, and some of them ran to tell their parents. While all of this was going on, Prince Vardhaman was enjoying the ride. When he realized that the child wasn't a child anymore, but a big monster, the Prince hit the monster's head with fist. The monster couldn't take the pain and gave up. He asked the Prince for forgiveness*** and the Prince forgave him. The Monster named Prince Vardhaman "Mahavira", meaning big-brave strong one from that time on.

Two years after his parents died, Mahavira became a monk****. He went through a lot of pain and performed a lot of meditation***** before he finally became a Kevali (a person with an infinite knowledge) and became the 24th Tirthankar. He re-formed the Jain Sangh (congregation) into monks (sadhus), nuns (sadhvis), male-householders (shravaks), and female-householders (shravikas). For thirty years, he showed people the path to freedom, and finally his soul freed on the day that became the Diwali – the festival of lights. We should try to be like Mahavira.

When we say the Navkar Mantra, we are paying our respect to the Arihant Bhagwans, the Siddha Bhagwans, the Acharyas, the Upadhyayas, the monks, and the nuns. Persons like us, who if are spiritually uplifted, can become Arihant Bhagwans in their last life after they have destroyed the four-ghati (heavy) karmas that affect the condition of the soul. They have infinite knowledge and don't have any attachment to anything. They don't hate anything either. They will get rid of the other four karmas called aghati (lighter) karmas before they die. Then they will become Siddha Bhagwans. They are saluted first in the Navkar Mantra, although their souls aren't free because they show us the path to freedom. Since they are our teachers, we pay respect to them first. Those souls who don't have any karmas and don't have to go through the cycle of birth and death anymore are called Siddha Bhagwans. Next, we pay respect to Acharyas. They are the heads of all monks and live a very pure and perfect life. Then we pay respect to Upadhyayas. They have learned the sacred scriptures and are now teaching them to the monks, nuns and all of us. Lastly, we pay respect to all the monks and nuns who have accepted to live under strict code of conduct and trying to uplift their souls.

We should always recite the Navkar Mantra to pay homage to these great souls.

Om is a holy word used in the beginning of many prayers. Om is also used to set a tune for meditation. We also think that Om is like the Navkar Mantra**.

By paying attention to one word, Om, we are paying respect to Arihants, Siddhas, Acharyas, Upadhyayas, and Monks and Nuns.

We need a place to go to learn about our religion. A Pathshala is such a place. Almost all Jain centers in North America have pathshalas. A pathshala is held at least once a month. Children should go to the pathshala so they can learn more about religion, since there are no other places to learn their religion. Parents should make sure that their children get a chance to go there.

Queen Trishala had fourteen (some believe sixteen) dreams * after Lord Mahavir's* soul entered her womb, just when she became pregnant. All the dreams symbolized good qualities of her child. Queen Trishala was very happy to have such a wonderful child. That child became Lord Mahavira**. He showed us the path to freedom from the cycle of birth and death. Queen Trishala was a very good kind hearted lady.

Usually, we say the Navakar Mantra** in the morning and in the evening. Some people say it three to five times, and some people say it 108 times. It would be hard to count 108 times and meditate at the same time. This is why we use a mala- rosary. 108 beads in the rosary represent one hundred and eight attributes of Arihants (12), Siddhas (8), Acharyas (36), Upadhyayas (25), Monks and Nuns (27). Some canons indicate that 108 beads in rosary represent gradual removal of 108 types of kashayas- passions. So in a way we are reminding ourselves that when we would get these 108 attributes ourselves. To say the Navkar Mantra we should sit in the same quiet place everyday and forget everything else to concentrate on the five great souls in the Navakar Mantra. It can destroy our karmas*** and bring good thoughts into our minds. Using a Rosary can do this.

Sadhu (monk) and Sadhvi (nun) are religious leaders, who have given up routine life and have taken the five great vows* to purify their soul from karmas.

The sadhu and sadhvi are persons like us but they have voluntarily left the worldly life and have accepted five great vows as a code of conduct to uplift the soul. The sadhu and sadhvi stay in upashraya. They do not cook for themselves and do not eat any food that is cooked for them. They take only accepted food from various houses. They give up attachment for their parents and relatives. The monks and nuns keep a few clothes and a few bowls to collect food, rajohan, muhapati, morpichhi, and kamandal, etc., but they do not keep money, jewelry, or own things like house or car. They do not keep anything more than what they need. They walk bare foot so that they can watch for bugs or insects. The monks do not touch or sit with women or girls and nuns do not touch or sit with men or boys. They do not stay in one place for more than a few days at a time, except in 4-months of rainy season. Svetambar monks and all nuns – Swetamber or Digambar nuns wear white clothes while Digambar monks do not wear any clothes.

They observe total Ahimsa- non-violence. They speak truth, observe celibacy, and do not believe in possessions. They follow strict code of conduct, study scripture, perform meditation, and austerity to free their souls from the cycle of birth and death. They go through a austerities to get rid of their karmas. They preach people about religion. Upadhyayas are the monks who teach normal monks and nuns about the scriptures. Acharyas are the heads of all the monks and nuns and look after the congregation that is made up of monks, nuns, male and female householders.

We should always respect the Sadhus and Sadhvis because of all the strict discipline they follow and for all that, they teach us.

* Look under V. ** Your inner self, the part of you that never dies. *** Harshness

Temples are the places where Jains have the idols of Jina Bhagwans. They go there and do worship. The main reason for worship is to pay respect to the liberated souls that have reached salvation. This also reminds us that we should be like them. Just praying and not trying to free our soul won't work. We need to discipline ourselves, so that we can control our desires and karmas. We should be silent- within oneself in the temple. The temple is the best place to go for worship. We should keep it clean.

Monks or nuns deliver their religious lectures in an Upashrays. An Upashrays is a very simple place with a big hall and a few rooms. It does not have any furniture except a few wooden paats- bench for sadhus to sit and sleep. It does not have air conditioner or even fans but has many windows. The monks and nuns do not stay together in the same upashraya at the same time; however, either sadhus or sadhvis can use same upashraya at different times. Usually monks or nuns do not stay more than a few days at one place except during 4-months of rainy season, when they don’t travel. Householders visit Upashrays to study or perform samayika and other religious activities.

To take a vow means to restraint, to make a promise to you to do certain things in specific ways. The vows help us discipline ourselves. The vows are very important to help reduce bad karmas and to accumulate good karmas. There are various types of vows like chovihar, ektana, upvas, samayik- restricted activities. The different vows can be for different times; for example, a samayika is for 48 minutes while a chovihar is from sunset to sunrise next day. The monks* and nuns* take five great vows, not to 1) commit any violence (himsa), 2) lie, 3) steal, 4) be unchaste, and 5) be possessive for the rest of life. Same way some householders and shravikas take 12 minor vows for a certain periods to rest of life.

We should always look up to those who have done better than us. We worship Siddha Bhagwans* who have freed themselves from the cycles of birth and death. When we worship, we have to remind ourselves that Siddha Bhagwans are great and that we want to be like them. This doesn't happen right away, but while we worship, we can make some rules for ourselves or we may take some vows. This helps us to be like Siddha Bhagwan. The worship is done by prayers, meditation, fasting etc. The worship can be done in the temple, upashraya, Jain centers, or at home.

We should worship with our full heart and soul, mind and body and not for show.

Xylography is carvings on the woods seen in the temples. This art has been specialty in the state of Gujarat in India. There are woodcarvings of Jina idols, eight auspicious symbols, yakshas- angels, deities, etc., in the door and window frames and domes and arches of homes. The temples in private homes and public temples are found with exquisite woodcarvings since centuries. The circular carvings above any hall represent the endless world. The Jinas remind us to move above this cyclic world of miseries.

We do yoga in three different ways. We perform yoga, by physical, verbal or mental means. That means that we're doing yoga all the time! Whenever we do something, we get karma*. Therefore when we are doing yoga, we are actually getting karma. We should control our yoga. We can do this by meditating or paying attention to what we do. It is easy to control physical yoga, but it is harder to control verbal and mental yoga So, be careful when you want to do something and be sure you are doing it right and not doing, saying or thinking anything bad or wrong. In Jainism, yoga and meditation are two different things.

This universe consists of two different kinds of things: living and non-living. A living things have a soul* (consciousness) in them. They can learn, breathe, and get hurt, and so on. Things that are not living don't have souls. They can't learn, breathe, get hurt, and so on.

Living beings are grouped in two ways: whether they can move or not or by the number of senses, they have. They can have up to five senses. These five senses are touch, taste, smell, seeing, and hearing. Some creatures can have less than five senses. All human beings have five senses. Some people may not have all five senses fully developed when they are born. For example, a person may be blind or deaf. Still, this doesn't mean that a person has only four senses. It's just that one sense isn't working.

Higher the number of senses a living being has, the better it is. Humans are the best out of all the living beings, since we have mind that can control what we do and can experience hardship to get rid of karmas**. That's why if you want to be free, you should be a human.

The theory of karma and the principle of reincarnation is the basis of restorative justice in Jainism. The soul in its pristine state is free of conditioning. The karmic impurities import conditioning and attitudes to the soul. The soul in its impure state carries its own karmik imprint. The next birth is determined on the karmik imprint at the time of death. The karmik imprints, being the karmik impurities, attach to the soul and impart to the soul a hue and a colouration of the impurities embedded. A person us thus born with propensities and attitudes resulting from the Karmik imprint.

Karmik predisposition is not a defence in a criminal trial. This accords with the free choice principle; the person has the final choice. In the spiritual perspective, while one does not condone, one does understand the basis of criminal conduct. The momentum of his karmas drives the doer. He is unable to exercise a choice or resist his predisposition. His criminal conduct adds to the burden of already encumbered karmas. The first and foremost victim of a deed is the doer of the deed.

There is also the other side, the victim's perspective. It is the answer to the question, "Why me?" The answer lies within oneself and within the karmik system. There is no one to blame. Indeed, the victim stands to increase his karmik burden if he blames or carried ill feeling hatred towards the perpetrator of the crime. To forgive is not for the sake of the perpetrator of the crime, but for one's own sake. Introspection, reflection, atonement, begging and granting for forgiveness and watchfulness over oneself to detect infractions are at the core of the Jain teachings. The vigilance has to be forever and every moment.

The annual eight holy days of "Paryushan" celebration is a mere reminder of the eternal watch and vigil required of everyone. The last day, "Samvantsari", is for begging and granting forgiveness. It is not easy to forgive. While it may come readily at a higher state of a spiritual evolution, one is not predisposed to forgive until one has lightened the karmik burden. Though a virtual catch-22 situation, it is still a matter of choice and one chooses whether to move on or whether to keep sinking into the quicksand of escalating passions.

How practical is the system, which forgives and turns the other cheek? There is a duty to check violence even when the violence is against oneself, for all lives are sacred. This is them a judgement call which needs objective assessment. The State, as well as the community and each individual, has a duty to protect and defend the innocent as well as the potential criminal from crime. It is also a matter of defining what constitutes a crime. Law and morality do not always go hand in hand. There is no Question of retribution or an eye for an eye. Yet, there is a duty to protect with clinical dispassion. There is indeed a front line role for the spiritual teachers.

Two recent examples illustrate this point. A discourse on forgiveness held inside the prison walls by a monk brings about a dramatic reconciliation between the mother who lost her son and the convicted criminal who murdered her son. The reconciliation was so complete that a new mother-son relationship was established between them. On another occasion, Aacharya Sushilji, a monk, was requested to mediate in the dispute in Punjab by the Indian government and the Sikh terrorists. During the communal violence in Punjab in the 1980's, at his initiative, troops were withdrawn to allow mediation meetings to take place at the Golden Temple. A solution was worked out that was acceptable to both sides.

It would seem that spiritual teachers, and indeed chaplains, can be effective initiators of restorative justice.

[Prakash Mody is the past Jain representative on the Ontario Multifaith Council on Spiritual and Religious Care and on the Interfaith Committee on Chaplaincy in the Correctional Service of Canada. 5 March 2010]

The Ontario Multifaith Council invited Jain Society of Toronto to submit replies for the certain issues from Jain perspective. Following response was provided by the past representatives of JSOT on OMC. Your feedback comments are invited that may please be emailed at 4prakash@gmail.com.

Answers are provided from the Jainism perspective and may differ due to personal choices of any Jain individual who may prefer to hold his/her own views and/or may utilize the option to follow the Freedom of Religion Act and/or Human Rights Code, in which case those replies be respected like that of a conscientious objector and/or as a part of a Living Will.

1. Is abortion allowed? Yes/No/No legal standing on this matter. Please explain, under what circumstances?

NO. Once a child is conceived, aborting means, killing a life, which is against the basic tenet of Jainism of Ahimsa � Non-Violence. This is seen as violence against an innocent life. However, in case of a life threatening medical emergency to save the life of the mother, abortion may be permitted. Abstinence is advocated to be practiced. In case of a rape situation this may be allowed but other social issues are involved.

2. Are autopsies allowed? Yes/No/No legal standing on this matter. Please explain, under what circumstances?

NO. Jains believe that once a person dies, his soul leaves his body and in instantly reborn in another life. Therefore the dead body has little or no use and is cremated as early as possible, within twenty-four hours, subject to, not after sunset. Local laws may require that in case of suspicious conditions, cremation of the dead body may be withheld for an investigation and/or such reason. Then such law is to be respected.

3. Are there rules about body modification e.g. tattoo cosmetic surgery or amputations? Yes/No/No legal standing on this matter Please explain, under what circumstances?

NO legal standing. Jains believe that the body is temporary and the soul is permanent. The two are distinct and separate. The body is seen, in scriptural terms, as the source of illness, disease and suffering and hence there are no rules about maintaining it - preserving it. While no known specific restriction is found in scriptures but the non-violence principle suggests avoiding any un-natural things that may harm the living bacteria�s, etc. Hence, this may be avoided.

4. Are transfusions allowed? Yes/No/No legal standing on this matter Please explain, under what circumstances?
YES & NO. While blood donation is allowed and done, there are concerns for accepting the blood for transfusion, as the source of the blood is not known about whether it is from a vegetarian or non-vegetarian donor? Sadhus/Sadhvis (Monks/Nuns) would not accept but in case of lay persons, based on the medical necessity, it may be accepted as a life saving measure. Read answers to Q. 1 to 3 above.

5. Is organ donation allowed? Yes/No/No legal standing on this matter Please explain, under what circumstances?

YES. Read, same as above answers of Q. 1 to 4.

6. Should extraordinary means be used to prolong life? Yes/No/No legal standing on this matter Please explain, under what circumstances?

NO legal standing. Jainism teaches of a 'controlled death', when one knows that the time is near, through controlled fasting - in order to die 'in control' of one�s mind and faculties since it has great karmic benefits. Also as Jains strongly believe in reincarnation, this is seen as a process of transmigration, not death. It is however, most certainly not seen as 'suicide' since it is neither out of passion nor carried out in a violent way. Death can only occur when the "Ayu" or lifespan-karma runs out.

YES, provided it does not involve any killings and/or by vegetarian means. Reason is that life saving is preferred but not at the cost of other living things.

NO, if the person has mentioned in his/her LIVING WILL of his/her intention not to use any such procedures and/or ingredients. If the person has taken SANTHARO or SANLEKHNA, then that must be respected.

7. Does anyone have the right to hasten death? Yes/No/No legal standing on this matter. Please explain, under what circumstances?

NO. Read above answer of Q. 6. It is not possible to hasten death. It may appear that someone has hastened death � by suicide for instance in reality, however, death was always going to occur at that time and the 'suicide' is no more than an instrument to affect that. Souls attain bodies due to their karma and suffer as a result of that karma. Although we believe that we can do things, in the larger scale of things we really have little or no control. One can�t change for better or worse the fate or conditions of anyone else. One has to go through one�s own Karma. Sooner the Nirjara is done, it is better. It may be possible to prolong the life of bodily organs, but if the soul has left the body, then there is no 'consciousness'.

YES, in case of one�s own choice to do Santharo or Sallekhana for spiritual elevation and/or due to poor health, terminal illness, age factor etc. willingly departing of the soul from the body is permitted and accepted legally. Living Will is to be respected.

8. Is genetic engineering permissible? Yes/No/No legal standing on this matter Please explain, under what circumstances?

NO. Jainism does not believe in doctoring or intervening in natural processes and/or laws of the nature. The question of interfering with God's creation does not arise, since there is no God. Genetic engineering, like other scientific developments, is possibly nothing more than human egoism � belief that we can create/control. In the end, its results and consequences are their own � as seen by our inability to control aids, mad cow, TB, etc. Genetic Engineering involves the use of culture that involves minute bacteria being germinated and killed.

9. Are environmental concerns parts of your religious ethic? Yes/No/No legal standing on this matter Please explain, under what circumstances?

YES. Plants and vegetation, as well as microorganisms in earth, fire, wind and air, are all said to contain life-souls that are identical to our own. Therefore, destruction of the environment is violence that takes life. Respecting all living beings including plants, animals and eco system is part of the Jain ethics. Restricting the misuse or overuse of natural resources is not allowed. Jain symbol include the motto of PARASPAR GRAHO JIVANAM meaning mutual Interdependence or all life is interdependent.

10. Do animals have any moral standing? Yes/No/No legal standing on this matter Please explain, under what circumstances?

YES. All living beings are seen as equal-souls, killing one for another is never justified. Animals have same souls-senses like human beings except that they don�t have mind-intelligence and hence should not be subjected to pain, cruelty etc. Jains are vegetarian and renowned for setting up animal sanctuaries for old or sick animals and birds. The core principle is �LIVE AND LET LIVE�. Human being on death can go in rebirth to heaven, hell, animal life or again be human being. Theory of birth & death cycle, animals is a part of it. If we kill an animal then in own next or subsequent lives, he/she may become animal!

11. Is sex outside marriage permissible? Yes/No/No legal standing on this matter Please explain, under what circumstances?

NO. The lay-vow of celibacy says that one should be content (in mind, speech and body) with one's own wife and should not indulge in 'abnormal' or excessive sex. Apart from procreation, sex is seen as a result of passion - desire of the mind and therefore may be accepted with certain restriction � rules, as a necessary evil! Passion is seen as the general source of sin and violence. Hence, sex outside of marriage is strictly forbidden. �Other women� and �Prostitutes� are not allowed to destroy the marriage system.

12. What is the role of the gender or what are the views on gender equality? Please explain, under what circumstances?

Jainism strongly believes that all souls - both men and women can attain liberation. The role of men and women in society is observed more by Indian social customs, rather than by religious or moral issues. Equality of sexes is practiced and gender discrimination is not allowed.

13. Is the use of drugs permitted? Yes/No/No legal standing on this matter. Please explain, under what circumstances?

NO. Any addiction weakens the mind and leads to a state where one acts without control. In this state one is prone to strong passions and to act violently. It is this aspect that Jainism preaches against from the viewpoint of liberation. Uses of intoxication or tranquilizer are strictly prohibited. Seven restricted consumables include this one.

14. Is the use of alcohol allowed? Yes/No/No legal standing on this matter. Please explain, under what circumstances?

NO. Same answer as in Q. 13 above.

15. Is gambling allowed? Yes/No/No legal standing on this matter Please explain, under what circumstances?

NO. Same answer as in Q. 13 above - strictly prohibited. Seven restricted activities include this one.

16. Is smoking allowed? Yes/No/No legal standing on this matter Please explain, under what circumstances?

NO. Specific prohibition is not mentioned in the scriptures but as in Q. 13 & 14, this is not encouraged.

17. What is a prayer(s) that you recommend for Last Rites in your faith tradition? [Mention the transliteration in the original language, with the English translation].

Specific prayer for Last Rites is the �Shanti Path� but complete ceremonial procedure with chanting of hymns and other services are required to be observed. Different prayers/hymns are continuously chanted when the person is in the last stage (alive).

18. What is a prayer(s) that you recommend as Prayer after Death in your faith tradition? [Mention the transliteration in the original language, with the English translation]

Same as in Q.17 above.

19. Requirements about sacred space in your faith tradition:

a. List all that is mandatory (please include details of direction, design, tools, symbols, icons, etc.);

b. List all that is optional.

Answer to this question requires a book if the Sacred Space means the Worship Temple. In case, if it means, one similar to burial ground then no sacred space is required as Jains cremate the body after death.

20. Require abstaining from work:

a. Are there holidays within your faith tradition that require absence from work? If yes, list three most significant days:
YES. Following three are most important holidays that require abstaining from work.

1. Mahavir Janmakalyanak (Birthday of Lord Mahavir) usually in April every year;

2. Mahavir Nirv�n Kalyanak (Liberation/Salvation - day of Lord Mahavir). This falls on the same day as Diwali.

3. Samvatsari (Last day of 8-days of Paryushan Parva of the Svetambar sect and Kshmapana (Last day of 10-days of Das-Lakshan Parva of the Digambar sect). Parva means Festival.

b. Does your faith tradition require times during work hours for prayers/meditation? If yes, explain the following:

1. During regular work (9 -5); 2. During evening or night shifts and 3. During weekends (Saturday, Sunday).

NO. Usually all the prayers, meditation and pooja - ceremonies are performed in the morning either at home or at the temple. Some religious activities are continued throughout the day or evening.

21. Thinking about the most important sacred books in your faith tradition, list the authorized English translations [Note: MIM 4th edition has a section: Scripture-in this sense we already have the names of the sacred books; what is most often asked is an authorized translation].

1. Tattvarth Sutra; 2. Samaysar; 3. Pravachansar; 4. Saman Suttam.

22. CONTACT INFORMATION:

a. Provide a Canadian central office for your faith group � include official name of your faith group, postal address, phone number.

JAIN RELIGION:
[A] Jain Society of Toronto Inc., 48 Rosemeade Ave, Etobicoke, Ontario, M8Y 3A5. Tel. (416) 251-8112, Website: www.jsotcanada.org.

[B] Sri Jain Mandir, 247 Park Lawn Rd. Etobicoke, Ontario, (416) 253-9319.
b. List website(s) of you faith group that is considered as an authoritative source for any one who is looking for more information:

Websites: www.jsotcanada.org and www.jaina.org.

Information is based on an article by Dulichand C. Jain in RELIGIOUS ETHICS: A SOURCEBOOK by Dr. Arthur Dobrin; � 2002 Arthur Dobrin; that is thankfully acknowledged. [05 March 2010]