Jain Dharm Vaishwik Stare

Here is a comprehensive summary in English of the provided Jain text, "Jain Dharm Vaishwik Stare" by Ramanlal C Shah:

This text, "Jainism on a Global Scale," by Ramanlal C Shah, explores the expanding presence and evolving characteristics of Jainism beyond its traditional Indian boundaries. It highlights how Jainism, with its universally acceptable principles like ahimsa (non-violence), aparigraha (non-possession), and anekanta (non-absolutism), possesses the inherent potential to become a global religion. The author notes that Jainism's emphasis on cooperation, harmony, tolerance, self-control, and peace makes it appealing to everyone.

The text details the geographical spread of Jains, particularly noting their settlements in England, Africa (Uganda, Kenya, Tanzania), and America. It observes that Jains who migrated for business and employment have largely maintained their way of life, establishing communities that resemble those in India with Jinanalayas and Mahajanwadis. The new, well-educated generations born and raised abroad are noted as being brighter, but efforts are needed to engage them with their faith.

A key difference is drawn between the spread of Jainism and other major religions like Buddhism, Islam, and Christianity. While these religions actively sought converts and state patronage, often adapting their practices to local customs (e.g., Buddhism in Asia allowing meat-eating and alcohol consumption), Jainism has not pursued proselytization in the same manner. Jainism's primary expansion has been through the migration of its followers, not through conversion of local populations. The author points out that Jainism historically feared that spreading beyond India would compromise its core principles, a concern that proved valid for Buddhism with the emergence of the Mahayana and Hinayana sects.

The author acknowledges the challenges faced by Jains living abroad, particularly concerning adherence to dietary practices like vegetarianism and the avoidance of certain vegetables (onions, potatoes, garlic). While there's an observed increase in non-vegetarianism and alcohol consumption in younger generations abroad compared to older ones, the text emphasizes that Jainism's adherence to these principles is still significantly better than in many Buddhist communities in Asia. Despite these challenges, the text highlights the growing religious awareness among Jains abroad, with many maintaining strict vegetarianism, practicing fasting, observing religious rituals, and attending religious education classes and meditation camps.

The text also discusses the significant contribution of Jainism to environmental conservation throughout history, citing its principles of minimal water usage, preventing food waste, protecting trees, limited use of vehicles, and non-violence towards even small creatures. Jain monks, especially the Digambara ones, are presented as ideal examples of environmental custodianship.

Furthermore, the author addresses the increasing availability of Jain literature in English abroad, catering to the new generation. The establishment of Jain libraries and the abundance of information available online are noted as crucial developments. Various Jain organizations and federations are actively working to spread Jainism, with regular conferences and events being organized.

A significant point of discussion is the adaptation of Jain practices to different climates and environments. The author argues that the strict practices of Jain ascetics (monks and nuns) are difficult, if not impossible, to maintain in climates like those of England, Europe, and North America, due to factors like extreme cold, distance between settlements, and the need for transportation. This makes it impractical and potentially leads to laxity if Jain ascetics travel abroad. The absence of direct guidance from ascetics in such regions is identified as a major limitation, leading to potential dilution of faith or conversion to other religions. The emergence of lay scholars and preachers, and the development of a "Shraman-Shramani" (lay ascetic) class are seen as positive developments to address this gap, though further efforts are deemed necessary.

The text concludes by reiterating that Jainism is a self-centric religion focused on spiritual realization. While it advocates for the well-being of all beings, its primary goal is not material prosperity. Its emphasis on renunciation, detachment, self-control, knowledge, meditation, and freedom from passions means that increasing numbers is not its main objective. Despite some adaptations in practice over time, Jainism has retained its core philosophical essence. The author touches upon the importance of preserving scriptures, suggesting that saved texts are more vital for the future of a religion than a large population of adherents without foundational knowledge. Jainism, it is stated, does not believe in losing itself to gain the world.