JINA by Aastha Jain

“Science without religion is lame, Religion without science is blind.” - Einstein

Preface JINA- Revisiting Jain Beliefs, is an inquiry into routine practices, rituals, traditions and history of Jain religion. The purpose of this project is to understand the fundamental principles which forms the basis of the traditions. The central theme of this research is the relationship between ancient practitioners and evolution of the mankind. Evolution and growth of the ecosystem accounts for mental, cultural and lifestyle changes for each and every being as an individual and as a civilization. Hence, a lot of practices/norms constituted thousands of years ago need not be practiced as it is. In today’s time, beliefs have become a word of mouth. As a society we do not look at our ancestral customs with logic and question the practices we follow. The best way to pass on traditions from one generation to other is by inheriting complete knowledge which led to formation of such beliefs in the first place. The research therefore looks at the various establishments and cultural norms with reason and science. After a brief introduction into the primary structure of Jain beliefs, the research delves into individual topics. Within Cosmology, the theory of creation, ecosystem and mathematics of existence have been explored by and large. By opening up the chapter of food it moves deep into everyday practices and the reason behind the rituals followed by the disciples. Believers have built marvelous temples all around the world yet every single element of these structures were intially deisgned keeping in mind the promotion of an ascetic movement. Religious icocnography is the first form of communication that a child born and raised within a Jain family encounters. Hence, developing an understanding of such significant cultural symbols becomes a key aspect for this research. At last, we establish linkages of these customs with contemporary life, answering questions of relevance and significance for a common man. This book is a result of curiosity in the discipline of Jainism and a summary of various questions as believers we need to ask ourselves.

Ar c h i t e c t ur e . 4

S y m bo l s . 5

Re l eva n ce in t h e c o n t e m p o r a r y e r a . 6

1 .Intr od uct ion

2.C osm olo gy

3 .F ood

1 INTRODUCTION Jain is derived from ‘Jin’ meaning one who has no negativity and desires. The primary meaning of ‘Tirtha’ is a ‘fording place.’ It came to indicate a holy place or a pilgrimage site as an entrance to the eternal world from the mutable uncertain world, and the person who conducts people at a Tirtha and carries them across the river is a ‘Tirthankara’ (savior of the soul). The founding figures of Jainism are described as “scientists” or “ascetic-scientists;” ancient saints are alleged to have become aware of quantum mechanics long before modern science was born. There are also occasional references to alternative science. As early as the 1920s, Indian universities were approached for establishing positions in the newly invented field of “Jainology” . At a later point, Jains also launched their own academic institutions. Efforts toward scientization and academization have consequences: one can observe a switch from an emphasis on rituals to a more reflective approach of religion. Jainism provides one of India’s most thorough attempts to encapsulate a comprehensive worldview or cosmology that integrates the place of the human person within the continuum of the universe. The philosopher Umaswati, who lived in the second or third century C.E., developed a cosmological system.

1.1

CONCEPT OF SOUL AND KARMIC MATTER

The original nature of Jiva is a pristine state, a mass of pure

Do I truly

consciousness, devoid of any coarseness or grossness.

understand what and

It develops grossness and impurities when it enters the

why am I doing it? Or am

mundane world and becomes associated with matter and

I just doing it blindly?

thereby the impurity of karmic matter. Since the ancient Jain philosophers and monks viewed everything in existence as the play of matter, they considered it as their duty to study matter in its various aspects and work out a possible solution

Am I directly or

to overcome its influence upon the souls.

indirectly, consciously or subconsciously

According to Umaswati’s Tattvartha Sutra, 8,400,000 different

looking for recognition?

species of life exist. These beings are part of a beginning less round of birth, life, death, and rebirth. Each living being houses a life force or Jiva that occupies and enlivens the host environment. When the body dies, the Jiva seeks out a new

Am I doing these

site depending upon the proclivities of karma generated and

activities for ego, greed

accrued during the previous lifetime. Depending upon one’s

or out of fear?

actions(KARMIC DENSITY), one can either ascend to a heavenly realm, take rebirth as a human, animal, elemental, or microbial form, or descend into one of the hells as a suffering human being or a particular animal, depending upon the offense

Am I creating any

committed.

stress in the family? Is peace and harmony

Jainism is a Religion of Reflection, not Action. It leads us

maintained in my

into an inquiry within ourselves and our deeds.

family?

About 8.7 million is the new, estimated total number of species on Earth - the most precise calculation ever offered - with 6.5 million species on land and 2.2 million in oceans. Announced by the Census of Marine Life, the figure is based on a new analytical technique.

There are two primary categories of reality: living and non-living. Living reality is broadly defined as dynamism and suffuses what in pre contemporary physics would be considered inert. Each Jiva is said to contain consciousness, energy, and bliss, knowledge. Earth, water, fire, and air bodies (which comprise material objects such as wood or umbrellas or drops of water or flickers of flame or gusts of wind) all contain Jiva, or individual bodies of life force. The category of non-living “things” includes properties such as the flow of time and space and the binding of matter known as karma onto the Jiva. The soul exists in contamination with karmic matter, and longs to be purified. The non-living material is defined as karmic matter. Karmic matter lays a negative effects on the soul and prevents it from achieving liberation. The nature of this karma determines the course of one’s embodiment and experience. Negative karma causes a downward movement, both in this present cycle of birth and death and in future births. Positive karma releases the negative, binding qualities of karma and allows for an ascent to higher realms, either as a more morally pure human being or as a god or goddess. Ultimately, the Jaina path of purification through its many strict ethical precepts may culminate in joining the realm of the perfected ones, the siddhas. These liberated souls have released themselves from all karma, particularly due to their commitment to total harmlessness (ahimsa), and dwell in a state of eternal consciousness, energy, omniscience, and bliss. Every living being possess different degrees of sensitivity due to its mental state. There are 4 direction which a mental state can take, influence by the Karmic activity.

Heavenly The extreme state of pleasure

Hellenish The state with the highest agonizing point

Human The equilibrium point where the pain and pleasure is average

Animalistic The state where one doesn’t know what is tomorrow and what was yesterday

1.2 FACTORS THAT LEAD TO HEAVY KARMIC DENSITY As a comparison with various instances, degrees of all factors are tabulated.

o ANGER

o PRIDE

Degree 1

to write on water with stick

twig which is pliable

Degree 2

a line drawn on beach

young branch

Degree 3

to dug a ditch in a sandy soil

beams of wood from a tree

Degree 4

to dug a ditch in a sandy soil

unbending piece of granite

o DECIET

o GREED

straigthened stalk of wheat

water based plant

Degree 1

badly cut lawn

oil on palm

Degree 2

crooked tooth

oil in clothing

Degree 3

knot in a tree

Permanent dye

Degree 4

Anekantavada The “non-one-sided-view” (vada = view) that things are complexly some and some-not rather than simply all or none. Things that are good are somewhat good in some ways, just as things that are said are somewhat true in some ways. Jains argue against doctrines they consider ekantavada, one-sided and dogmatic. Around 700 CE, fourteen hundred years after Mahavira, the Jain Shvetambara monk Haribhadrasuri wrote an influential work entitled Anekantajayapataka, often translated as The Victory Flag of Relativity.

Nayavada The “perspective-view” that things are known from a particular perspective in a particular situation rather than known universally for all times and places. 7 Questions of Conditional

Human Eye

Predications

Syadvada, the “maybe-view” that things are known and understood hypothetically, as if our evidence, perspective and

1) it is ( from one standpoint)

reasoning are reliable, rather than known certainly without the

2) it is not

possibility of being wrong. The Jains, in dialog with the Nyaya

3) it is and is not

orthodox Hindu school, consider the four sources of evidence

4) it is indeterminate

(perception, inference, comparison and testimony) to be some-

5) it is and is indeterminate

what reliable but also somewhat unreliable.

6)it is not and is indeterminate

Blind men and the elephant statue

7)it is, is not and is

The famous parable of the Blind Men and the Elephant is a

indeterminate

Jain story which is known throughout the world and used to teach this idea. Just as each blind man directly experiences part of the elephant through direct contact, but mistakenly argues against the others who each experience their own part of the whole, Jains argue that there is truth in all religions, philosophies, ideologies, perspectives and points of view, and there are many paths up the same mountain and rivers that feed into the same ocean. Jains argued as logicians of the ancient world in debates with the other competing schools such as Vedanta, Nyaya, Buddhists, and Charvakas, arguing that each school has some of the truth, but not all of it together.

2 COSMOLOGY Thousands of years before the western world came out with the quantum theory, Ancient Indians hand an inking of the Existence of Atoms as the building blocks of Matter. References to atoms or minute particles as the smallest units of matter or substances appear not only in some schools of Hinduism, but also in Jainism, which regards matter as an aggregate of atoms and as the source of bondage and the cause of all karma.The substantiation of Jain beliefs through scientific advancement illustrates the interdependence and compatibility between Jainism and science, and how they can be used synergistically to better understand the universe we live in.

Description of hell and heaven in Jain manuscripts

2.1 ATOMIC THEORY Jain cosmology considers the universe as an uncreated entity that has existed since infinity with neither beginning nor

Features

end. There is a belief of no higher one, but a complete set of

Timeless

principles that is being followed. Anyone can be arihanta , no

nature of the universe

matter of its gender, caste and religion. The big bang theory : No one has either created or destroyed

Jain universe

the universe. All activities are regulated by natural laws. Param

comprises of two kinds of

pujya Umaswati, mentioned 2000 years ago in tattva sutra.

spaces world space and nonworld space.

Jain cosmology has several distinguishing features that mark it out from other Indian notions of the universe, time and the

Mathematics

human place within it. Jain texts have meticulously defined

offers an important method

the elements of the universe as existing in 6 Dravyas: space

of understanding and

(Akasa), time (Kala), matter (Pudgala), living substances (Jiva),

categorizing the complexities

non-living substances (Ajiva), medium of motion (Dharma-

of the universe and time.

tattva), and medium of rest (Adharma-tattva). World space is a vast but limited area. Here all the souls live in

Repetition and symmetry

the different body-forms they take according to their rebirths

are crucial elements to the

in the various worlds. Outside world space is the non world

patterns of the universe

space which is endless. World space contains only insentient and sentient substances. There are three types of substances in world space.

Elements

The first type is the sentient substance – soul or jīva – while

motion

the second is an insentient substance, known as matter or

Dharma

pudgala.The third group is composed of the insentient, nonmaterial substances of:

rest Adharma

space Ākāśa

Time Kāla

Elements of the universe

Jīva (Living Substances)

Dharmadravya(MOTION) Adharmadravya(REST)

Jīva exists as a reality, having a separate existence from

Principle of rest and motion

the body that houses it. It

are distinctly peculiar to

is characterised by chetana

Jaina system of thought

(consciousness) and upayoga

depicting the principle of

(knowledge and perception).

Motion and Rest. They are

Though the soul experiences

said to pervade the entire

both birth and death, it is

universe. Dharmastikaay

neither really destroyed nor

and Adharmastikaay are by

created. Decay and origin

itself not motion or rest but

refer respectively to the

mediate motion and rest

disappearing of one state of

in other bodies. Without

soul and appearing of another

Dharmastikāya motion is

state, these being merely the

not possible and without

modes of the soul.

Adharmastikāya rest is not possible in the universe.

Jiva are classified on bases of sense, so there are of 5

Ākāśa(SPACE)

types. Space is a substance that 1. sparshendriya

accommodates the living

2. raasendriya

souls, the matter, the principle

3. dharnendriya

of motion, the principle of rest

4. chkshuendriya

and time. It is all-pervading,

5. shrotendriya

infinite and made of infinite space-points.

Pudgala(MATTER) Kāla (TIME) Matter is classified as solid,

liquid, gaseous, energy, fine

Kāla is an eternal substance

Karmic materials and extra-

according to Jainism and

fine matter i.e. ultimate

all activities, changes or

particles. Paramāṇu or

modifications can be

ultimate particle is the

achieved only through

basic building block of all

the progress of time.

matter. The Paramāṇu and

According to the Jain

Pudgala are permanent

text, Dravyasaṃgraha:

and indestructible. Matter

Conventional time

combines and changes its

(vyavahāra kāla) is perceived

modes but its basic qualities

by the senses through

remain the same. According

the transformations and

to Jainism, it cannot be

modifications of substances.

created, nor destroyed.

Real time (niścaya kāla),

Soul and Atoms

Skandas

changes (called vartanā)

The individual souls who exist

Atoms of unlike nature come

that go on incessantly in all

in varying states of freedom

together to form a skanda or

substances.

and bondage are not made

a kind of compound atom.

up of matter. However, in the

Everything that you find in

phenomenal existence, they

the world are aggregates of

become bound by them. The

atoms only. All the objects are

According to the atomic

bodies of the beings and the

formed by the combination

theory of Jainism, an atom is

sense objects are essentially

of various types of atoms,

without any point, without

made up of atoms only.

while the world itself is a

a beginning and without

The souls which come into

much bigger aggregation

an end. It is eternal, which

contact with them become

of individual and compound

can neither be created nor

bound, until they are freed

atoms, or skandas. The atoms

destroyed but which can in

through self-purification,

show two types of activity

association with other atoms

which can be accomplished

or movement, a directional

become part of any object. It

by practicing Dharma by

movement from one point to

is invisible and imperceptible

means of virtuous conduct,

another and a more complex

to the senses. However,

austerities and renunciation.

transformative one, which

adepts (Jinas) can perceive it

To become completely free

involve the change of its state

through omniscience or the

from matter in all forms and

or condition.

all knowing vision.

conditions is the noble goal

however, is the cause of imperceptible, minute

Nature of Atoms

and the ultimate aim of every The philosopher monks saw

follower of Jainism.

in that astounding discovery, the possibility of a hidden

The quantum nature of atoms

solution to the problem of human suffering. Further, one

The Jain theory of atoms

can see from the description

further proposes that atoms

of atoms in the Jain texts that

can travel at incredible speeds

what the Jainas regard as the

from one part of the universe

smallest units of matter have

to another. They may traverse

more in common with the

the entire universe in a matter

subatomic particles (quanta)

of moments. All atoms are the

which form part of the atoms

same in their essential nature.

rather than atoms them-

However, by coming together

selves. Therefore, it is probably

in various permutations and

more appropriate to refer to

combinations, they make

the atomic theory of Jainism

possible the diversity of our

as the quantum theory.

world.

Jains believe the universe is divided in three worlds: the heavens, the middle world and the hells. This is a traditional painted diagram of that part of the middle world which is inhabited by human beings.

Adhai-dvipa The middle world is made of concentric circles representing different continents, mountains and oceans. The outermost circle in yellow is the mountain range called Manusottara; it marks the boundary beyond which human beings cannot live. The two blue circles represent two oceans: the innermost is the ocean called Lavana Samudra or ‘Salt Ocean’, the outer one Kālodadhi or ‘Black-Water Ocean’. The three spaces delimited by these three circles form the human world, Adhāī-dvīpa (Two and a Half Continents), the only part of the Jain universe in which the soul can achieve liberation from the cycle of death and rebirth. A Jain temple with worshippers in depicted at the four corners to signify the universal nature of Jain doctrine.

2.2 TAXONOMY OF JAINISM Beings with one sense – ekendriya – can live anywhere in world space and are mobile but beings with more than one sense include humans, animals, hellish beings and heavenly beings. The taxonomy of Jainism, places life forms in a graded order starting with those beings that possess only touch, the foundational sense capacity that defines the presence of life. These include earth, water, fire, air bodies, microorganisms (nigodha), and plants. The next highest order introduces the sense of taste; worms, leeches, oysters, and snails occupy this phylum. Third-order life forms add the sense of smell, including most insects and spiders. Fourth-level beings, in addition to being able to touch, taste, and smell, also can see; these include butterflies, flies, and bees. The fifth level introduces hearing and is further divided into categories of those non-sentient and sentient. Birds, reptiles, mammals, and humans dwell in this life realm.

2.3 LAYERS OF THE UNIVERSE Jainism posits a cosmological view that at first glance seems similar to that put forth in Ptolemy’s theory of the spheres and Dante’s Divine Comedy. At the base of this cosmos can be found various regions of hell. In the central realm is the surface of the planet, on which reside the five elements (earth, water, fire, air, space), living beings, and humans. Above this realm extends a sequence of heavenly worlds. At the pinnacle of this cosmos exists a domain of liberated beings who have risen above the vicissitudes of repeated birth in the lower, middle, and higher realms. In spatial orientation and its theory of moral consequences, it seems to evoke Dante’s system of hell, purgatory, and heaven. Depending on one’s actions, one earns a berth in one of the three domains.

2.4 CREATOR OF THE UNIVERSE The leaders of Jainism does not support a belief in a creator deity. Instead, it cites the theory of causation, in which a cause and its effect are identical in nature: actions that carry moral significance cause certain consequences to naturally occur. In this framework, an immaterial entity like God can’t create a material entity like the universe. Rather, time in Jainism (Kala Dravya) is “beginning less” and eternal, portrayed in a cosmic wheel of time (Kalachakra) which rotates ceaselessly. Just as modern scientific cosmology maintains that the universe is governed by universal natural laws, Jainism holds the belief that all elements of the universe are constant and have always existed.

“The Jain stance on non-creationism and causation parallels the Law of Conservation of Mass, in which matter cannot be created and thus, the sum of total matter in the universe is always constant.”

2.5 SYMMETRY AND REPETITION IN THE UNIVERSE The Jain universe is perfectly structured and ordered. One of its governing principles is symmetry and repetition, so that

How each of the halves into

‘to know one part is to know the whole’. It can be viewed as

which the continents of the

‘a self-replicating composite’ with, for example, a northern

middle world are divided is a

region the exact replica of its southern counterpart, halves

replica of the Jambū-dvīpa?

being identical, etc. The Jain universe is thought of in terms of dimensions and quantities of units. Jain thinkers have

The ever-repeating cycles of

produced a vast vocabulary to describe and understand units

descending and ascending

of time and space, going from the smallest to the largest,

periods of time in some parts

beyond what can be imagined. The smallest unit is the atom.

of the universe.

Infinite combinations of atoms make up the smallest unit of measurement. At the other extreme, Jains have devised a

How Airāvata, the northern

refined analysis of extremely large numbers, considering the

region of the Jambū-dvīpa, is

numerable, the innumerable and the infinite. Jain cosmology

an exact replica of Bharata,

gives an important place to mathematical concepts and

the southern region?

calculations.

2.6 MICROBIOLOGY Mahavir Swami, the 24th Tirthankara, famously preached that “everything in the world has life, this includes stones, sand, trees, and the other elements of nature.” Even a single drop of water contains 1,000 living bodies. It wasn’t until the 19th century that we were able to verify how precise these statements were. Today, we know about microorganisms, living organisms invisible to the naked eye. Because of this remarkable discovery, Jainism is credited by the scientific community as being among the first religions to postulate the existence of unseen microbiological life centuries before the invention of a microscope. Moreover, science can be used to rationalize many Jain practices and rituals. For example, conduct practiced by Jain ascetics such as boiling water before consumption and using Mopatis to cover their mouth while speaking are performed to minimize harm to microorganisms. For the past 1000 years Jainism had accounted for 8.4 million lakh organisms, while scientists recently released data proving existence of approximately 8.7 million lakh organisms in 2011.

2.7 PROTECTING ECOLOGY AND BUILDING AN ECOSYSTEM Jainism recognizes the natural phenomenon of the balance of life and explores the role of humans in their interactions with animals and the environment. In Jainism, the fundamental principle of non-violence (Ahimsa) not only extends to humans, but to all Jiva, including animals, plants, and the environment. As human beings endowed with five senses and the capacity to pursue spiritual liberation from the cycle of birth and death, Jainism maintains that it is a principal duty of humans to offer protection to all living beings, which is practiced through Ahimsa, the Jain diet, and animal welfare. A notable example of the human duty to protect other life is exemplified in one moment during the life of Parshvanath, the 23th Tirthankara, in which he interrupted a Panchaagni (Hindu ritual involving fire), saving two snakes that had been trapped in a log of an ascetic’s fire. According to Jain scripture, these snakes were reborn as Dharanendra and Padmavati, the serpent Gods/ Goddesses of Jainism, who played a major role in sheltering Parshvanath in a later life. Ahimsa can also be applied to the greater scale of conservation biology and environmentalism, which aims to protecting species, their habitats, and their ecosystems from extinction. These declines have been accelerated by invasive human activity such as deforestation, agricultural expansion, and overexploitation. Jainism considered the plants as living and as carriers of living particles. In the second part of the Acaranga Sutra, Mahavira addresses his monks and nuns on the topic of forest preservation. This brief meditative advice encapsulates what could be seen as a textual foundation for the development of an activist Jaina environmentalism. It also shows the timelessness of human greed and exploitation of the natural world. Mahavira tells the monks and nuns to “change their minds” about looking at big trees. He says that rather than seeing big trees as “fit for palaces, gates, houses, benches . . . , boats, buckets, stools, trays, ploughs, machines, wheels, seats, beds, cars, and sheds” they should speak of trees as “noble, high, round, with many branches, beautiful and magnificent.” This indicates that Mahavira regarded trees as inherently valuable for their beauty, strength, and magnificence and that he advised his followers to turn their thoughts from materiality by reflecting on the

greater beauty of sparing a tree from the woodsman’s axe.

2.8 EVOLUTION AND CYCLE OF LIFE According to Jainism, time is beginning less and eternal. The Kālacakra, the cosmic wheel of time, rotates ceaselessly. The

Currently, the time cycle is in

descending phase

wheel of time is divided into two half-rotations, ascending time cycle and the descending time cycle, occurring continuously after each other. Ascending time cycle is a period of progressive prosperity and happiness where the time spans and ages are at an increasing scale, while Descending time cycle is a period of increasing sorrow and immorality with decline in timespans of the epochs. Each of this half time cycle consisting of innumerable period of time is further sub-divided into six epochs of unequal periods. Each of these aras progress into the next phase seamlessly without any apocalyptic consequences. The increase or decrease in the happiness, life spans and length of people and general moral conduct of the society changes in a phased and graded manner as the time passes. No divine or supernatural beings are credited or responsible with these spontaneous temporal changes, either in a creative or overseeing role, rather human beings and creatures are born under the impulse of their own karmas. A compromise between Earth-expansion and Earthcontraction is the “theory of thermal cycles” by Irish physicist John Joly. He assumed that heat flow from radioactive decay inside Earth surpasses the cooling of Earth’s exterior. Together with British geologist Arthur Holmes, Joly proposed a hypothesis in which Earth loses its heat by cyclic periods of expansion. In their hypothesis, expansion led to cracks and joints in Earth’s interior, that could fill with magma. This was followed by a cooling phase, where the magma would freeze and become solid rock again, causing Earth to shrink.

TIME CYCLE AND SPECIFICATIONS

Name of the Ara

Degree of happiness

Duration

Maximum height

Maximum lifespan

Utmost

400 trillion

Six miles tall

Three

SuSama- suSamā happiness and no

sāgaropamas

Palyopam years

sorrow

SuSamā

Moderate

300 trillion

happiness and no

sāgaropamas

Four miles tall

Two Palyopam Years

sorrow SuSama-

Happiness with

200 trillion

duhSamā

very little sorrow

sāgaropamas

DuhSma-

Happiness with

100 trillion

suSamā

little sorrow

sāgaropamas

DuhSama

Sorrow with very

Two miles tall

One Palyopam Years

1500 meters

84 Lakh Purva

21,000 years

7 hatha

120 years

21,000 years

1 hatha

20 years

little happiness

DuhSamā-

Extreme sorrow

duhSamā

and misery

3 FOOD “What you eat is what you think” Of all the religions in the world, the Jain Dharma is unique in examining with great care and thoughtfulness even such comparatively small matters as food and drink. The Jain dharma concentrates equally on the development of the mind, body & soul. Certain effects of food, both good and bad, fall not only on the body, but also on the mind.

3.1

FOOD TIMING

Our biological clock is set according to the sunrise-sunset. When the sun is right above us, our digestive fire performs at its peak. The food eaten at night time does not get properly

Jain philosophy emphasis on eating before sunset.

digested since the digestive system becomes inactive during the night owing to the absence of sunlight and we face the

Eating post sunset leads

problem of indigestion. The metabolism rate slows down

to increase in weight as the

during these hours as we do not indulge in any physical

undigested food gets stored in

activity which helps in digestion. Hence, due to these reasons

the form of fats.

the food taken during night times does not get digested; and its putrefaction in the body is harmful to health.

It also leads to foul smell in the breath, putrefaction

Indian Science of health has formulated a rule that after having

of teeth, constipation, pain

taken food, one should drink little-little water many times.

in knee joints and several

Eating food before sunset allows this practice naturally. Some

diseases of the throat.

scientists also say that you should avoid food at least 3-4 hours before sleeping, so that the food gets digested properly before sleeping. A recent research in Hong Kong proves that people eating food by early evening are less prone to heart diseases.

Fluctuations in Sleep Cycle

Increased Urination and

Unseen live forms

Excretion Needs Another important reason

Jains avoid eating after sunset

to avoid eating late is due

Drinking water and eating

since they may inadvertently

to the effect it can have on

food late night would lead to

destroy unseen live forms and

your sleep cycle. Research

an increase in the number of

drink only boiled and filtered

has found that the digestive

times that you may need to

water in order to minimize

process can have serious

get up to use the restroom

the consumption of minute

implications on your sleep

during the night. Also, it will

water-borne organisms.

cycle, causing you to wake up

result in food being digested

more often, and have a harder

during your sleeping hours—

Daytime meal: health pur-

time falling asleep in the first

and because of this, you may

pose, during the light of sun,

place.

need to wake up to eliminate

microcosms are less effective,

the waste products.

some enzymes are secreted

Even, bees, sparrows, parrots,

which helps in digestion, food

crows, pigeons and many

takes 3-4 hours for digestion.

other kinds of birds don’t eat after sunset.

Jain disciples, monk and food giving tradition

3.2 FASTING Fasts are considered essential for spiritual growth. It is a way

The Hindi word for fast, tapas,

of penance, reminding the practitioner of Lord Mahavira’s

means “heat” in Sanskrit:

renunciation and ascetism, of being in a minimalistic state of

A common metaphor is that just

living.

as the sun dries up a polluted lake, fasting purifies the soul by

It is also practiced to maintain self-control through abstinence from the pleasures felt through the five senses, to gain deeper self-awareness of our being, and to help us gain mental clarity and inner calm. It is also done to purify our body and mind, while allowing for the shedding of karma through sacrifice. When we fast, a series of metabolic pathways that promote excessive stored fat to be burned as fuel to provide energy for tissues and organs are activated. Long-term fasting ranging from 24–36 hours promotes production of ketone bodies that further drive fat burning processing resulting in desired weight loss . Research also supports that these ketone products [i.e. beta-hydroxybutyrate or BHB] often protect against adverse cardiovascular events such as heart failure. Furthermore, fasting allows our tissues and organs to “cleanse” through a mechanism called autophagy which allows old cells, toxins, and even cells that may be prone to becoming cancerous or dysfunctional to be degraded and cleared-out of our system, essentially detoxifying our bodies . In contrast, when we are constantly eating, certain important hormones such as insulin and glucagon remain elevated causing our body to become desensitized to them and stop recognizing them altogether. Fasting creates restoration of this hormonal imbalance and provides control over hunger. Our gut health is also significantly improved when we are in a fasting-state, where fasting allows resident gut bacteria to restore its metabolic functions including proper digestion and absorption of the food particles within the gut. Fasting has been shown to delay the onset of age-related diseases such as cancer, Type 2 diabetes, and neurodegenerative diseases such as Alzheimer’s disease. Fasting has also been shown to enhance learning and memory as well as to increase one’s overall life span.

removing negative karma.

VARIATIONS IN THE RITUAL A fast is always preceded by

of fasting requires giving

Women generally fast

a vow, which means that it is

up green vegetables, milk,

more than men and the old

a religious act and done with

yogurt, oil, fruits, salt, spices,

more than the young; after

a predefined intention. There

and sugar and eating only dal

retirement, some people start

are no hard and fast rules

and rice. Like some Hindus,

to fast on a regular basis. The

when or how long one should

Jains fast on certain days

ultimate fast, called smadhi

fast or what form this fasting

of the lunar cycle when the

maran or sallekhna, involves

should take, but it is never

moon changes, especially

giving up all food and water

obligatory, always a matter of

the 8th and 14th day of

and starving oneself to death.

free will. It is not enough just

each fortnight. They fast

This practice is undertaken

to stop eating; one should

when the seasons change

by someone who is the final

also lose the desire to eat and

and during the monsoon,

stages of a fatal illness or is

not relish food when one does

when fasting is thought to

very old and feels they have

eat. Fasting is not done in

also offer protection against

fulfilled their duties in this life.

isolation but with one’s family

illness. Most Jains fast during

They must have permission

or as a community event.

festivals, especially Paryushan

from a senior renouncer,

Fasts are both an extension

Maha Pava which lasts

which is granted only if death

and intensification of Jains’

8–10 days during the rainy

is imminent. The practice has

regular dietary restrictions.

season (usually in August–

been challenged in the Indian

Jain texts classify fasts into

September). Some fast for

courts.

many categories and lay

the entire period, others for

down complex rules about

shorter times, but fasting on

what can and cannot be

the final day is considered

eaten.

obligatory. In this case, fasting means complete abstinence

For example, fasting may

from any sort of food or drink,

mean giving up all food and

but some people take boiled

water for 1 day, 3 days, or 8

water during the daytime.

days; every alternative day of

During this festival people ask

the year; twice a year; etc. It

forgiveness of those they have

can entail drinking only water

offended, visit the temple, and

or the water used to rinse out

celebrate with a community

a pot. Fasters may eat only

feast.

one meal a day at a set time; limit the number of items

However, Jains may fast at

eaten; give up favorite foods,

any time, especially if they

such as sweets (sometimes

believe have committed a sin

on a permanent basis); or

and need to repent.

eliminate salt or spices from their diet. A common form

Types of Fasting

Upavas

Intermittent fasting

This refers to a complete, one-

It is a fasting protocol very

day-long fast for up to and

similar to chauvihar, where

including 24–36 hours, with or

the designated eating period

without water.

is typically during daytime within an 8-hour window

Chauvihar

before sundown, and the remaining 16-hours in the

In which no food or water is

day is the designated fasting

consumed after sunset.

period. Breakfast is skipped, but then lunch can be a good

Unodar

nutritious meal with a light dinner before 8PM. The great

Partial fasting, where less food

aspect about this protocol

is consumed then desired

is that half of the fasting period happens while we are

Vruti Sankshep

sleeping, and the other half maintains our body in a fat-

Vruti Sankshep is the limiting

burning state before lunch.

of the number of food items

It allows the body to adapt to

eaten.

taking in less food, providing the self-control over our

Rasa parityag Rasa Parityag is the practice of giving up favorite foods. Paryushan 8 day Jain festival

hunger.

3.3 VEGETARIANISM Traditionally, vegetarianism is practiced by most cultures for reasons of compassion and reverence for life and non-violence. The medical reasons for being a vegetarian are relatively a modern phenomenon mostly during the past half a century or so, during which period developments in the modern medicine have established links between certain ailments and

"If non-violence is the basis of vegetarianism, why eat plant based foods? Don't plants have life?"

the non-vegetarian diet. Jains perhaps were the very first ones to acknowledge that plants are a life form, long before it was established by the modern day biological sciences. Jains recognize five physical senses namely touch, taste, smell, sight, and hearing as the principal attributes of living beings. All life forms in the universe are then classified in terms of the senses found in various creatures. Here as a word of caution, the senses should not be confused with other attributes of life, such as breathing, circulatory and nervous systems, heart and brain etc. that are dealt with as a separate topic in Jainism. The lowest life forms are those with only one sense, the sense of touch, such as the plant life, the highest life forms have all the fives senses such as human beings, mammals and most of the animal kingdom. The other intermediary life forms are the living beings with: two senses - touch and taste such as an earth worm, three senses - touch, taste and smell such as lice, and four senses- touch, taste, smell and sight for example mosquitoes. Senses appear in various living beings strictly in the order specified, i.e., touch is the most primitive of all senses, and hearing is the last sense found at the most advanced stage of development. No other combinations of these senses are known to exist. This in itself may be the most remarkable contribution of ancient Jains to the modern life sciences on the evolution of living beings. Having classified all life forms in this manner, and realizing that human beings must eat to derive their nutrition and to survive, life with only one sense, that is basically plant life, is the only permitted food for human consumption. To reconcile the principle of non-violence with the consumption of plant based diet, and to preserve plant-life as best as possible, there are strict dietary codes of practice recommended for day to day living.

These include prohibition on the consumption of some vegetables and fruits, restrictions on procurement of produce, restrictions of times and timings, fasting, recommended occupations etc. Such codes, with their feasible interpretations follow. It is a common saying that "One is what one eats". But Jains go much farther in defining the character of an individual. According to them "One is what one thinks", a fact that any criminal and social psychologist shall confirm. Violence in thought is as detrimental to the development of character as violence in action. To this extent, candies and chocolates shaped as animals are generally not consumed in Jain families. If you want to eat chocolate, just do that, why lace it with an unappetizing thought of cruelty to animals and/ or cannibalism. Orthodox Jains do not even eat cooked/ prepared food from the shops. All food should be prepared within the house under the most hygienic conditions.

ONE 36

IS WHAT THINKS

3.4 SPECIFIC RESTRICTIONS ON FRUITS AND VEGETABLES Modern biological sciences have established that these fruits,

A group of five fruits from the

produced by the pollination of flowers by wasps, are inhabited

fig family, termed the Five

by species of wasps specific to each. For example, the entire

Udambars in Jain literature are

life cycle of the wasp "Blastophaga grossorum" is completed

not permitted.

within the fig "Ficus carica". The wasp lays its eggs in the gall flowers and dies, the eggs mature within the fig and produce male and female wasps. Wingless males fertilize the females and die, and the females emerge from the fig to restart the cycle. Thus the fig contains the remnants of the eggs and dead wasps. Orthodox Jains do not eat multi-seeded fruits and vegetables such as brinjal (egg plant) and guava. Such fruits and vegetables are often found to contain worms, although this may not be the case with the use of insecticides in farming. But what do the advocates of health food and environmental conservationists have to say about the use of insecticides and chemical fertilizers? Some years ago, this author personally carried out a controlled but informal experiment to affirm this. Very clean and smooth brinjal and guavas, with no mark or blemish on the outside and having no external evidence of a worm entering it were found to have hives of worms inside. Certain insects lay their eggs in the flower that are sealed inside these fruits and vegetables and develop in to worms leaving no indication on the external surface. This is somewhat similar to the life cycle of the wasp in the fig. These days, although most Jains will eat such fruits and vegetables, they generally cut and carefully examine them before cooking, whereas the most common Indian method of cooking brinjal among other communities is to roast it whole, till it bursts with steam, and then prepare it for eating without any concern for worms inside, and how it may effect one's health. Cauliflower and broccoli that have velvety surfaces are not consumed by orthodox Jains. Very tiny flee like flying insects that grow in and around the farms, get stuck on to their velvety surfaces, and can not be fully removed in spite of careful washing. Mushrooms and fungus are not used by Jain families because they are said to grow under unhygienic conditions and are parasites. Honey, vinegar, molases and wine of course are a taboo. Vegetables, like jack fruit, that bleed on cutting and when prepared have the appearance of cooked meat are not very appetizing to most Jains.

Throughout India, onions and garlic are believed to inflame the

“The violence in the act

passions and destroy mental equilibrium and thus are avoided

of cooking and its mild

by many orthodox Hindus. Jain writings contain detailed rules

consequence is shifted from

about how long foods can be kept before eating. For example,

the ascetic to the layperson.”

milk must be filtered and boiled within 48 min of milking the cow; yogurt should not be more than one day unless it is mixed with raisins or other sweetening agents; flour is to be kept for only 3 days in the rainy season and 7 days in the winter; and sweets must be consumed within 24 hr. Although these rules may no longer be relevant because of modern refrigeration, they reflect a sophisticated knowledge of hygienic and health issues at an early date.

3.5 WATER Water must be filtered through three layers of home-spun cotton cloth. Cotton cloth, when wet behaves as a cotton pad; water passes through it by the process of surface tension, and

Microorganisms and water borne diseases

not through gaps between fibres of the cloth as will be the case if one used cloth made of synthetic or vegetable fibre (synthetic fibers were perhaps unknown, but the vegetable fibres such as jute were known). This provides the most effective filtration of non-soluble, suspended contamination and of microorganisms, but will not remove the dissolved impurities. However, such contamination of water was almost unknown as there was no dumping of waste in rivers or other water bodies, and the use of insecticides in agriculture did not exist. Water, with its life-supporting attribute for all living beings and its importance in agriculture, was regarded with reverence. Even with the current crises of clean drinking water in most developing countries, filtering water through a thick cotton cloth provides a convenient and cheapest means for cleaning water for drinking and cooking, where other means are not available, and is practiced by most Jains even today. After filtering the water, the cloth should be rinsed in a river or well to return any living organism to its habitat.

3.6

OTHER LIQUID SUBSTANCES

Alcohol is reviled because the process of fermentation and distillation multiplies and destroys living organisms and because it clouds one’s thinking and can lead to violence. Honey is banned because it contains the bodily secretions of bees; if the bees are smoked out ahead of time, it destroys other insects that took their place. Some North American Jains do avoid milk and dairy products because of the violence involved in producing milk by machines and the fact that cows are killed when they stop producing

3.7 JAIN CUISINE The Jain Diet There is no Jain cuisine as such. Until recently, most Indian food was produced locally and was highly seasonal. Jain food is also largely regional. Its dietary staples

Jain Influence on Gandhian Principles

are grains and legumes. In Western India, the traditional grains were millet and sorghum, in North India wheat, grounded

The basic concepts of Jainism

into flour and made into unleavened breads. Grains may also

were ultimately absorbed by

be coarsely ground and boiled to produce daliya, a kind of

the religion that came to be

porridge. In Eastern India, boiled rice is the standard staple.

known as Hinduism, especially

Legumes are boiled and spiced to make the soupy dish called

vegetarianism and the concept

dal. Hing, or asafetida, is a common replacement for garlic.

of ahimsa, which became the

There is no restriction on the myriad of spices that are the

centerpiece of the teaching of

distinctive feature of Indian cuisine and impart flavor and

Mahatma Gandhi.

aroma to the simplest of vegetarian dishes. Tropical fruits

Although born a Hindu, Gandhi

such as mango, coconut, and green vegetables are part of

grew up in a community in

Jains’ daily fare. In Rajasthan, much of which is a barren desert,

Gujarat where there were many

substitutes for vegetables in stews and curries are made from

Jains and as a young man had

ground grain or lentils boiled and dried in the sun. Because

a Jain spiritual adviser. As and

Jains are not vegans, dairy products are an important part

when this benevolent principle

of their diet that provide needed nutrients. They include

of Ahimsa will be sought for

yogurt, buttermilk, and ghee – clarified butter. In India, ghee

practice by the people of the

was traditionally associated with opulence and good health

world to achieve their ends of life

and affluent Jains are known for the amount they use in

in this world and beyond, Jainism

their cooking. Indians in general love sweets, made of sugar,

is sure to have the uppermost

dairy products, nuts, and spices, and Jains are no exception,

status and Bhagwan [a term

although they give them up during fasts. Jains abroad adapt

of respect] Mahavira is sure to

to local conditions. Fasting An important way of removing

be respected as the greatest

negative karma is by fasting, which Jains have elevated to an

authority on Ahimsa (Jain Centre

art form.

2002).

“No religion of the World has explained the principle of Ahimsa so deeply and systematically as discussed, with its applicability in life, in Jainism.”

3.8 MANIFESTATION OF A HEALTHY LIFE STYLE Though the Jain practice of vegetarianism is spiritually motivated, many studies substantiate the heterogeneous health benefits of vegetarianism. Large scale studies have repeatedly shown decreased overall risks of cancer, diabetes, cardiovascular disease, chronic illnesses, and other causes of mortality for both men and women. Professional associations such as the Academy of Nutrition and Dietetics and Dietitians of Canada have formally stated that a properly planned vegetarian diet is “healthful, nutritionally adequate, and provides health benefits in the prevention and treatment of certain diseases” in all stages of life. 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. Yoga, which dates back to pre-Vedic Indian traditions, plays an essential role in Jain spirituality and the observance of the three gems of Jainism (Ratnatraya), which constitute the path to liberation. Jainism heavily discusses the triple gems — right faith (Samyak Darshana), right knowledge (Samyak Gyana), and right conduct (Samyak Charitra) as essential for the soul to move up spiritually. The third gem, Samyak Gyana, emphasizes the exercise of control over one’s inner desires, which is achieved through vows (Mahavratas) which include meditation, fasting, and restriction of certain movements. Jain meditation is practiced in the form of Samayika, Preksha meditation, and fasting, which aims to purify one’s emotions, allow one to reflect on the soul and karmic matter (Bhavana), and ultimately realize oneself. Although Jain meditation is also spiritually motivated, its existing and historical meditation techniques present many health benefits, including reducing stress, reducing the risk of illness, and improving mental health. Structured breathing exercises (Pranayama) and specific postures used during meditation are shown to reduce lower back pain, lower the risk of depression, and have positive effects on sleep anxiety, quality of life, and spiritual growth.

4 ARCHITECTURE “ There is no one truth” Jain architecture is an offshoot of Hindu and Buddhist styles. In the initial years, many Jain temples were made adjoining the Buddhist temples following the Buddhist rock-cut architecture. Initially these temples were mainly carved out of rock faces and the use of bricks was almost negligible. However, in later years Jains started building temple cities hills based on the concept of “mountains of immortality. Apart from cave temples, Indian architecture had an inclination to make external appearance as a grand sculpture, while interior space was left humble. In this context, it was the first time that Indians developed an architecture that put stress on the interior space rather than external expression. Furthermore, all the buildings were made of white marble which was carried all the way to the top of the 1,200m-high mountain from a quarry near Kumbharia, and that finally resulted in establishing the new style of Jaina architecture. Jain temples which were older and decaying were torn down and new ones were built at the same site.

4.1 DECODING THE SIGNIFICANCE OF FOUR DIRECTIONS

A Jain temple is constructed on a square plan with openings in four cardinal directions, each of which could lead to the image of a Tirthankara. Entry into these temples are also from four doors that face the cardinal directions. It is thus that it is not uncommon to find four of these images placed back to back, one for each cardinal direction, called as Chaumukh design. The metaphysical doctrines of Jainism, talks about the concept of relativity in particular, or in other words, that there is no ‘one truth’. This means that for a temple, an architectural promenade that showed only one face of the tirthankara was against the concept of Jainism, which meant that a number of overlapping ‘ways’ to reach the image were developed. This multiplicity of viewpoints, this duplicity of temple forms and facades was well reflected in later examples as well, as at the Hatheesingh temple at Ahmedabad, and the Shitalanatha temple at Calcutta.

4.2 COLUMNS, CHAMBERS AND DOME Jain temples have numerous pillars having a well-designed

Jain Museum is situated at the

structure, forming square. The squares thus formed create

bank of Shipra River Ujjain West.

chambers, used as small chapels and contains the image

Museum is established by Shree

of a deity. From these pillars are richly carved brackets that

Digamber Jain Malwa Prantik

emerge at about two third of their height.

Sabha Badnagar in 1944.

Platforms : Jain temples were mostly built on platforms or terraces, commonly referred to as Jagati or Vedi . Even rockcut cave temples have platforms. This was done to elevate the temple above the surrounding surface and create a distinct sacred area. Ayagapata is a type of votive slab or tablet associated with worship in Jainism; the slabs are decorated with objects and designs central to Jain worship such as the stupa , dharma chakra, and triratna. Antarala, can also be seen lying between the image chamber and its hall. Antarala, a small vestibule is a space where worshippers can stand and gaze at the icon or follow rituals conducted within the shrine. Indeed, roof forms become elaborate with marble deities and concentric rings of carving. Domes or shikharas are usually more acute than the ones found in Hindu temples, which gives to Jain temple cities a very distinct skyline of multiple dome points reaching toward the sky.The rooms of these temples have pointy domes and wherever there is dome, the pillars are omitted to create an octagonal space within.

Jain temples are found in all parts of the Indian subcontinent, with particularly wellknown examples in Mount Ābū, Rāṇakpur, Mount Śatruñjaya and Śravaṇa Beḷgoḷa. Outside India, Jain temples follow the same model of complex multi-shrined buildings.

“The art and architecture of the Jains have the main objective to maintain, preserve and glorify the culture extensively.”

4.3 MOUNTAIN CITY One view has it that since mountains have been holy in Indian

Jains had a mentality of

culture, the mountain top makes for an ideal site for temples.

yearning for remote places

A more pragmatic view, of course, is that the temple cities also

deep in the mountains. It

acted like fortresses, making for an impregnable site to ward

is, so to speak, a thought of

off potential attackers. Of course, with the arrival of Qutb-ud-

detachment from the world.

din Aibak and later rulers, it was not uncommon for many Jain and Hindu temples ‘losing’ their columns as building material for mosques, the new religious typology that emerged in India after the 12th century AD. The major difference is the construction of ‘temple-cities’ by the Jains as opposed to solitary Hindu temples which are the norm rather than the exception.

Space surrounding the temples seems just a residuary, and does not form a public square.This lack of totality could be partly because each temple was added one after another with an interval of about a century, and also because the desire for city or regional planning of Indian people was not so strong before the advent of Islam.

4.4 RICH MATERIAL WEALTH AND ORIENTATION A Jain place of worship is also noted for its rich materials (often marble), as well as the profusion of ornamentation which decorates the structure.

Jain temples had a certain militant aura around them, because of plunderers who may have carried away riches. Surrounded by embattled walls, the Jain temples are divided into wards in a manner similar to fortified cities with parapets and niches to repel armed aggression. Each ward in turn was guarded by massive bastions at its ends, with a fortified gateway as the main entrance. The reason being that Jain temples are the richest temples in the world, surpassing even Mughal buildings in terms of grandeur and material wealth.

4.5 DEPICTION OF THE DEITY Jina images were made nude. Also early, Jina idols didn’t have any identification mark, but later idols are adorned by identification marks like lion (Mahavir) and bull (Rishabhdeva) etc. Footprints also have a special place in Jain art. These footprints have a great significance as they inspire the followers of Jainism to follow the path led by the Jinas. The Jain art and literature thrived most vigorously between the 10th and the 15th century AD The period saw the building of a very large number of Jain temples with exquisite sculptural carvings. During the period the new forms and iconographic features (excepting that of the Jinas) of various deities were formulated and gradually the number of arms and thereby the attributes increased to make the most of the manifestations more as the specimens of codified texts. The parikara(surrounding) of Jina images also developed with the figural depictions of Navagrahas, Sarasvati, Laksmi and diminutive Jina figures. Besides, the usual astapratiharyas and the yaksa-yaksi figures were also carved. The angularity and flexion along with embellishments and ornamentation were other distinct features of medieval Jain sculptures.

4.6 ICONOGRAPHY AND SCULPTURES The Jains could feel proud of their rich cultural heritage since the earliest times. It has a religious orientation in its art in varied forms. Being predominantly idolaters, they have good iconography and icon making art. They could make the victor’s icons of different sizes, materials, (wood, stone, metal, marble etc.) and postures (seated or standing). They could carve icons out of stones also. All icons have been made according to dimensions with attractive meditating faces of victors expressing the idea of successful withdrawal from worldly life. There are many idols of international accreditation one of Bahubali at Shravanbelgola in Karnataka (983 AD) and Lord Adinatha at Barvani in Madhya Pradesh state(world’s largest megalithic statue (carved out of mountain)) need special mention for their magnificence and heights.

“Pan-Indian ideal of the yogic ascetic, celebrated in the Vedas equates the acquisition of spiritual wisdom with the pursuit of advanced forms of meditation and withdrawal from material comforts.”

“A sculpture from the Jain temple at Puthangadi. It represents the four-handed Ganesha in utkudikasana. Ganesha is a common feature in Jain temple and the earliest Jaina Ganesha sculpture in Mathura dates back to the ninth century.”

5 SYMBOLS Not all holy symbols are visual or material. Mantras are holy syllables, words, or phrases that are repeated many times, either aloud or silently. Used to focus concentration in meditation, these religious formulas are considered holy and possessed of great spiritual power. This is why mantras are found so often written, painted, carved, embroidered and so on.

5.1 SWASTIKA The four arms of the swastika symbolize the four states of existence as per Jainism 1.

Heavenly beings (devas encantadia")

Human beings

Hellish beings

Tiryancha (subhuman like flora or fauna)

It represents the perpetual nature of the universe in the material world, where a creature is destined to one of those states based on their karma. In contrast to this circle of rebirth and delusion is the concept of a straight path, constituted by correct faith, understanding and conduct, and visually symbolized by the three dots above the running cross swastika, which leads the individual out of the transient imperfect world to a permanent perfect state of enlightenment and perfection. This perfect state of liberation is symbolized by the crescent and dot at the top of the svastika. It also represents the four columns of the Jain Sangha: Monks, nuns and female and male laymen. Additional representations include, the four characteristics of the soul: Infinite knowledge, infinite perception, infinite happiness, and infinite energy.

5.2 JAIN EMBLEM The Jain emblem represents many important concepts to show the path to enlightenment by following the basic principles of ahimsa, the Ratnatraya and Parasparopagraho Jivanam. The outline: of the image represents the universe/cosmic man as described in Jain Agamas. The cosmic man is the standard depiction of the three worlds of the traditional Jain universe. It consists of three Loks (realms). The upper portion indicates heaven, the middle portion indicates the material world and the lower portion indicates hell. Crescent-shaped siddha-śilā, home of emancipated souls. It is a zone beyond the three realms. All of the siddhas or liberated bodiless souls reside on this forever, liberated from the cycle of life and death. The three dots on the top under the semi-circle symbolize the Ratnatraya – right belief, right knowledge, and right conduct.

The meaning of the

Every creature in this world can become free from the cycle

mantra Paraspaopagrho

of life and death. This gives the message that it is necessary to

Jivanam is :

have the Ratnatraya in order to attain moksha. The swastika symbol is present. The symbol of hand in the

All life is bound together

lower portion shows fearlessness and symbolizes the feeling

by mutual support and

of ahimsa towards all the creatures in this world. The circle in

interdependence

the middle of the hand symbolizes samsāra and the 24 spokes represent the preachings from the 24 Tirthankaras, which can be used to liberate a soul from the cycle of reincarnation. The colours that often form the symbol's background are associated with the 24 Jinas and the Five Holy Entities. The 2500th anniversary of the liberation of the last Jina, Mahāvīra, was celebrated in 1975. On this date the worldwide Jain community selected this emblem to represent their faith, since it incorporates several important religious symbols. It is important that an emblem or symbol is used consistently in the same format to preserve its value and the meaning. There are many variations of the symbol in use currently. However, they do not show all the fundamental concepts embedded in the current emblem. For example, JAINA in North America uses a modified version of the standard Jain symbol. It replaces the swastika with Om because the swastika is associated with Nazi Germany there.

5.3 JAIN AHINSA SYMBOL The hand with a wheel on the palm symbolizes Ahimsa in Jainism. The word in the middle is "ahimsā" (non-injury). The wheel represents the dharmachakra, which stands for the resolve to halt the samsāra through the relentless pursuit of Ahimsa.

5.4 JAIN FLAG The five colours of the Jain flag represent the Pañca-

White

Paramesthi and the five vows. The coloured bands are the

represents the arihants, souls

emblematic hues of the 24 Jinas and can also represent the

who have conquered all passions

Five Holy Entities, who are very honoured in Jainism.

(anger, attachments, aversion) and have attained omniscience

The origin of the flag is difficult to pin down but it has become

and eternal bliss through self-

fairly widespread since the late 20th century. It is frequently

realisation. It also denotes peace

seen flying from the top of temples and is commonly paraded

or non-violence.

in the processions that are elements of Jain festivals. It could have an ancestor in the banner, which is one of the auspicious

Red

dreams and, as such, is holy. The banner and other dreams are

represents the Siddha, souls

listed in the Śvetāmbara scripture called the Kalpa-sūtra, which

that have attained salvation

is generally considered to date back to at least the 5th century

and truth. It also denotes satya

CE.

(truthfulness)

The colour orange is associated with one of the Five Holy

Yellow

Entities, namely the ācārya or head monk. Shades of

represents the acharya the

orange and saffron have been linked with religion in India

Masters of Adepts. The colour

for millennia and orange robes are often worn in religious

also stands for non-stealing.

ceremonies by Hindus and Buddhists as well as Jains. In the centre, on the white band, is a svastika, with three dots above it

Green

and a crescent at the top.

represents the upadhyaya (adepts), those who teach scriptures to monks. It also signifies brahmacharya (chastity).

Black represents the Jain ascetics. It also signifies aparigraha (nonpossession).

5.5 MANTRAS A mantra is a sound, word or phrase that is accorded great spiritual power when recited correctly. Chanting it either silently or out loud, people usually repeat it many times, drawing out and increasing its spiritual influence. A mantra is believed to bring good fortune and keep the chanter safe. Mantras are often an aid in meditation because chanting a holy formula helps to focus the mind of the meditator and lessen distractions. The most common sacred formula in the Jain faith is the Namaskāra-mantra. Recited at any time, the Namaskāramantra is performed by all Jain sects, although some sects have slightly different versions. Yantras often contain mantras. Mantras are found very frequently on clothing, temples and other buildings, signs, manuscripts and publications and all kinds of objects. Using a mantra as decoration is more than a visual design choice. The spiritual power believed to reside in these holy formulas is thought to be transferred to the item that the mantra decorates. Therefore adding a mantra to a garment is believed to protect the wearer and bring him or her good luck.

In Jainism, Om is considered a condensed

form of reference to the Pañca-Paramesthi, by their initials A+A+A+U+M. AAAUM (or just “Om”) is one syllable short form of the initials of the five parameshthis: “Arihant, Asharira, Acharya, Upajjhaya, Muni”. The Om symbol is also used in ancient Jain scriptures to represent the five lines of the Navakar mantra, which is the most important part of the daily prayer in the Jain religion. The Navakar mantra honors the panch parmeshtis.

5.6 ASHTMANGALAS Symbols of affluence and fertility, such as the full jug or pitcher, represent the notion of growth and development. These ideas are important in Jainism because Jains must travel their paths of spiritual progress alone, each one responsible only for his or her own soul. By moving through the cycle of rebirth over hundreds and thousands of lifetimes, a soul grows gradually purer, uncluttered by karma, and can eventually attain final emancipation. The canopy or fly-whisk, are shorthand for royalty or high status in Indian art in general. These underline that the Jina or other holy figure is a spiritual prince, as worthy of honour as a worldly prince.

Śvetāmbara list

Digambara list

svastika

gilded vase

śrīvatsa

fly-whisk – cāmara

nandyāvarta

banner dhvaja

powder box or flask

fan – vyājana

throne – bhadrāsana

umbrella or canopy – chatra

full water-jug

seat of honour

pair of fish

full water-jug – kalaśa

mirror

Pair of fish

Gilded Vase

Siddha

Chatra

OM symbol

5.7 SIDDHA CHAKRA/NAVAPADA The siddhacakra or navapada is the most popular yantra in Jainism. The Sanskrit word siddhacakra means 'circle of perfection' and is the Śvetāmbara term. The sect of the Digambaras calls the same symbol navapada. As its name suggests, the siddhacakra has nine parts and looks like a flower with eight petals. The nine components represent the Five Entities and the Three Jewels of: Right faith Right knowledge Rightc onduct The last element symbolises a characteristic that is often dubbed the fourth jewel – 'right austerity'. Devout Jains must follow the examples of the Five Holy Entities and strive to practise the last four qualities. Thus all nine elements are vital to attaining liberation. It is closely associated with the Namaskāra-mantra, which pays homage to the Five Entities. A Prakrit formula, it can be recited at any time. The siddhacakra is found in many temples and is an important part of many rituals. It plays a central role in rites performed during the festival of Āyambil Oḷī and the associated fast.

5.8 SRIVATSA/NANDYAVARTA A shape like a larger, more complex version of a svastika or a labyrinth, the nandyāvarta has similar associations to the svastika. The Sanskrit term nandī means ‘joy, prosperity’. The śrīvatsa is a diamond-shaped mark on the chest of the Jinas. It is often visible on sculptures or pictures of the Jinas.

RELEVANCE IN THE CONTEMPORARY ERA Brian Swimme, a noted scientist, has attempted to make sense of the insights of modern physics and examine the implications of this newly discovered world order for human behaviour. In their observations of the behaviour of matter and energy, planets and galaxies, Einstein and Hubble calculated that the universe flared into existence some fifteen billion years ago. From that time and point of origin, all things blasted away from one another. The stuff of stars continues to move apart and, over the course of fifteen billion years, as-yet uncounted galaxies continue to move outward. Simultaneously, everything retains a part of the original being while it continues to move from the point of origin. Furthermore, the space that separates all these discrete masses of atomic material continues to generate evanescent

Consumerism and Materiality

particulate matter that constantly emerges and then dissolves. Even empty space is not empty but carries what Swimme describes as the “all-nourishing abyss.” As he describes it, In this cosmological system, one’s station in life can be understood in terms of one’s degree of effort in following ethically correct patterns of life as taught by the Jaina spiritual leaders. The world of nature cannot be separated from the moral order; even a clod of earth exists as earth because it has earned its particular niche in the wider system of life processes. A human’s experience includes prior births as various animals, microorganisms, elemental entities. To see, recognize, and understand the world is to acknowledge one’s past and potential future. Though the Jaina insistence on the uniqueness of each individual soul does not lend itself to an ultimate vision of interconnected monism, it nonetheless lays the foundation for seeing all beings other than oneself with an empathic eye.

The usual process is for particles to erupt in pairs that will

“Consumerism is based on the

quickly annihilate each other. Electrons and positrons, protons

assumption that the universe

and anti-protons, all of these are flaring forth, and as quickly

is a collection of dead objects.

vanishing again. Such creative and destructive activity takes

It is for this reason that

place everywhere and at all times throughout the universe.

depression is a regular feature

The ground of the universe then is an empty fullness, a fecund

in every consumer society.

nothingness. Even though this discovery may be difficult if not

When humans find themselves

impossible to visualize, we can nevertheless speak a deeper

surrounded by nothing but

truth regarding the ground state of the universe. First of all

objects, the response is always

it is not inert. The base of the universe is not a dead, bottom-

loneliness”.

of-the-barrel thing. The base of the universe seethes with creativity, so much so that physicists refer to the universe’s ground state as “space-time foam.” Both the story of contemporary cosmology and that of Jainism allow for awe and respect for materiality. According to Swimme, our deadened view of the material has led to the blight of consumerism, in which ultimate meaning in life is mistakenly sought in the accumulation of things. This has resulted in lives of loneliness, depression, and alienation. For Swimme, the remedy for this angst can be found in a rediscovery of awe through appreciation of the intricacy and beauty of the material world, from the complexity of the meadow to the splendid grandeur of the Milky Way. Swimme writes: Each person lives in the center of the cosmos. Science is one of the careful and detailed methods by which the human mind came to grasp the fact of the universe’s beginning, but the actual origin and birthplace is not a scientific idea; the actual origin of the universe is where you live your life. “The center of the cosmos” refers to that place where the great birth of the universe happened at the beginning of time, but it also refers to the upwelling of the universe as river, as star, as raven, as you, the universe surging into existence anew.

As Swimme contends that the consumerist obsession with

Jainism similarly asserts

karmic bondage, guaranteeing a lower existence in this and

a commonality in their aliveness, which

future lives. Swimme suggests that the things of the world be

must be acknowledged and

regarded as a celebration of the originary moment of creation,

protected. Through respect for

that people turn their attention to the beauty and mystery

life in all its forms, including

of creation as an antidote to the trivialization of life brought

microorganisms and the

about by advertisements and the accumulation of material

elements, one can ascend

goods.

to a higher state of spiritual

“dead” objects leads to depression, in Jainism the abuse and manipulation of materiality leads to a thickening of one’s

that things share

sensitivity. Traditional Jaina cosmology and contemporary scientific accounts of the workings of the universe have implications

The particularities of Jaina

for the development of ecological theory. Both systems place

biology might be used to

value on the natural order. Both systems have the potential to

enhance one’s sense of the

evoke the affective dimension of human responsiveness. Both

universe as a living process of

systems develop an ethical view that calls for greater aware-

multiple subjectivities rather

ness of one’s immediate ecological context. Swimme’s system

than as a chaotic assemblage

offers a prophetic critique of unbridled consumerism and its

of inert materiality.

consequent trivialization and deadening of the material world. Jainism develops a specific code of behavior that seeks to respect the life force in its various forms, including its material manifestations. Swimme’s summary explanations of contemporary cosmology present the central notions of Hubble’s cosmological discoveries in a succinct and poignant manner, not unlike the Sutra style employed by Umasvati to provide a Jaina account for the structure of reality. These two systems as presented by Swimme and Umasvati carry an inherent ethical and perhaps teleological message. Swimme explains the universe in an attempt to wrest humans from their blind allegiance to a numbing materialism that regards the things of the universe as dead and inert. Jainism explains the universe through a theology of spiritual liberation. Both provide an occasion to view the world as a living, dynamic process that, in the contemporary context of environmental degradation, requires protection and care.

6.2 FUNDAMENTALS OF JIVA: THE HIERARCHY OF LIFE In later Jaina literature, various authors describe the living world with a great deal of care and precision. The attention to detail given to the elemental realm of onesensed beings distinguishes the medieval Jainas as closely observant scientists. Their descriptions include fundamental information regarding geology, meteorology, botany, and zoology. Santi Suri describes the one-sensed realm with great precision, extending from the earth through water and fire and air to the plant kingdom. For the Prthivi Kayika Jivas, or Earth Body Souls, he offers the following description: Crystalline quartz, jewels, gems, coral, vermilion, orpiment, realgar, mercury, gold, chalk, red soil, five-colored mica, hard earth, soda ash, miscellaneous stones, antimony, lava, salt, and sea-salt are the various forms taken by the earth-body souls. The numerous types of stone and soil listed indicate that the Jaina were keen observers of geological formations, careful to distinguish the characteristics of colour, density, and hardness. Santi Suri’s descriptions of the various forms of water are similarly perspicuous, listing “underground water, rainwater, dew, ice, hail, water drops on green vegetables, and mist as the numerous varieties of Water-bodied Souls.” Santi Suri similarly provides an exhaustive list of various forms taken by Fire-bodied Souls: “Burning coals, flames, enflamed cow dung, fire reflected in the sky, sparks falling from a fire or from the sky, shooting stars, and lightning constitute Agnikaya Jivas.” The various wind bodies are listed as follows: “Winds blowing up, winds blowing down, whirlwinds, wind coming from the mouth, melodious winds, dense winds, rarefied winds are the different varieties of Vayu Kayika Jivas.” Descriptions of various plant genres then follow, with precise detail given for plants with fragrance, hard fruits, soft fruits, bulbous roots, thorns, smooth leaves, creepers, and so forth. Lists are offered to restrict or endorse the use of specific plants, with special attention paid to avoiding undue harm to plants that harbor the potential for even greater production of life forms.

“Science without profound curiosity won’t go anywhere, and religion without science is doubly crippled.”

At the top of this continuum reside the five-sensed beings,

Beings

which add the sense of hearing and can be grouped into those that are deemed “mindless” and those who are considered to

Two-sensed beings,

be sentient. This last group includes the denizens of hell, gods,

possessing touch and taste,

and humans. Various life spans are cited for five-sensed beings,

are said to live twelve years

which Santi Suri describes in great detail: land-going, aquatic,

and include conches, cowries,

sky-moving, and so forth. The detailed lists by Santi Suri and

gandolo worms, leeches,

his later commentators present a comprehensive overview of

earthworms, timber worms,

life forms as seen through the prism of Jainism.

intestinal worms, red water insects, and white wood ants,

The Jaina worldview cannot be separated from the notion

among others.

that the world contains feelings and that the earth feels and responds in kind to human presence. Not only do animals

Three-sensed beings ,

possess cognitive faculties including memories and emotions,

live for forty-nine days and

but the very world that surrounds us can feel our presence.

include centipedes, bedbugs,

From the water we drink, to the air we inhale, to the chair

lice, black ants, white ants, crab-

that supports us, to the light that illumines our studies, all

lice, and various other kinds of

these entities feel us through the sense of touch, though we

insects. These beings add the

might often take for granted their caress and support and

sense of smell.

sustenance. According to the Jaina tradition, humans, as living, sensate,

Four-sensed beings,

thinking beings, have been given the special task and

which add the sense of sight,

opportunity to cultivate increasingly rarefied states of

live for six months and include

awareness and ethical behaviour to acknowledge that we live

scorpions, cattle-bugs, drones,

in a universe suffused with living, breathing, conscious beings

bees, locusts, flies, gnats,

that warrant our recognition and respect.

mosquitoes, moths, spiders, and grasshoppers.

Various authors within the Western biological, philosophical, and psychological disciplines have similarly argued for the possibility that animals possess cognition and that the world itself cannot be separated from our cognition of it.

6.3 THOMAS BERRY: A CALL FOR SENSITIVITY TO LIFE Thomas Berry has advocated the telling of a new story that allows us to re inhabit the earth with a greater awareness of the fragile balance of life systems. The human species has emerged within this complex of life communities; it has survived and developed through participation in the functioning of these communities at their most basic level. Out of this interaction have come our distinctive human cultures. But while at an early period we were aware of our dependence on the integral functioning of these surrounding communities, this awareness faded as we learned, through our scientific and technological skills, to manipulate the community functioning to our own advantage. This manipulation has brought about a disruption of the entire complex of life systems. The florescence that distinguished these communities in the past is now severely diminished. Berry suggests that, with the waning of traditional creation stories and functional cosmologies, we must develop a new story that can effectively replace them and introduce a new integrated worldview. This worldview must account for the workings of the universe, inspire awe at its grandeur, and prompt the earth’s citizens into an appropriate response to enhance the sustainability of the earth. Drawing from the pioneering insights of the Jesuit geologist and theologian Pierre Teilhard de Chardin, Berry suggests an embrace of the cosmological story emerging from the new science. In his focus on the notion of a fixed point of creation and his orientation toward an almost eschatological prophetic voice, Berry’s work seems well grounded in the Jewish/Christian/ Islamic tradition. Yet in other ways, it is similar to and clearly informed by various aspects of Asian, African, and tribal traditions. Taking note of the tremendous harm caused to the environment during the twentieth century, he observes that we have lost touch with the natural world, that we have become callous toward the magnificent universe that supports and nurtures us. During a plenary address to the American Academy of Religion in 1993, Berry stated:

We hardly live in a universe at all. We live in a city or nation, in an economic system, or in a cultural tradition. We are seldom aware of any sympathetic relation with the natural world about us. We live in a world of objects, not in a world of subjects. We isolated ourselves from contact with the natural world except in so far as we enjoy it or have command over it. The natural

“The planet Earth will never again in the future function in the manner that it has functioned in the past.”

world is not associated with the very meaning of life itself. It is little wonder that we have devastated the planet so extensively. The causes of the rift between humans and nature are numerous, layered, and storied. As noted by Lynn White, the religious traditions of the West find their roots in an entrenched anthropocentricism that places emphasis on dominion over nature. As Berry has written, the concern with redemption in Western religious traditions leaves little room for an appreciation of the natural world, which is seen as subsidiary to the interests of human comfort. The exploitive mentality of New World settlement, the rise of industrialization in the eighteenth century, and the explosion of consumerism and technology in the twentieth century propelled the human into a new relationship with nature. Berry writes: The planet Earth will never again in the future function in the manner that it has functioned in the past. Until the present the magnificence splashed throughout the vast realms of space, the luxuriance of the tropical rainforests, the movement of the great whales through the sea, the autumn colour of the eastern woodlands; all this and so much else came into being entirely apart from any human design or deed. We did not even exist when all this came to be. But now, in the foreseeable future, almost nothing will happen that we will not be involved in. We cannot make a blade of grass, but there is liable not to be a blade of grass unless we accept it, protect it, and foster it. We have entered into a new phase of Earth-human relations, wherein the human effectively has conquered nature. The now submissive earth relies upon the human for its continuance. The earth has been bruised by the abundance of radioactive waste and the ever-present threat of nuclear conflagration. The sky has been fouled with emissions from automobiles and factories. Human and industrial waste have polluted our rivers and lakes. Life itself has become imperiled.

As this separation takes place, humans lose their intimacy with the natural world and themselves. With this loss of intimacy comes a deadening indifference to the natural world, which results in further exploitation and destruction. To reverse this process, one needs to recapture a sense of beauty and appreciation for the natural world, a sense of the wholly real materiality of things, not for the sake of consumption and manipulation, but for the very being indicated by its presence. David Abram, alluding to Gaia theory, similarly suggests that the living-ness of things as articulated by the philosopher Merleau-Ponty in fact has a scientific basis: We have at least come to realize that neither the soils, the oceans, nor the atmosphere can be comprehended without taking into account the participation of innumerable organisms, from the lichens that crumble rocks, and the bacterial entities that decompose organic detritus, to all the respiring plants and animals exchanging vital gases with the air. The notion of earthly nature as a densely interconnected organic network—a “biospheric web” wherein each entity draws its specific character from its relations direct and indirect, to all the others—has today become commonplace. Whether seen as a continuity of interchangeable life forms or as a succession of discrete incarnations, the web like nature of both contemporary biology and traditional Jaina cosmology merits our attention. Both views require us to see the world as a living, breathing, sensuous reality, from its elemental building blocks of earth, water, fire, and air, through its microbial expressions, right up to its array of complex insects and mammals, including primates. In the Jaina tradition, this has led to a careful observance of the principle of nonviolence (ahimsa). In the world of contemporary ethics, it has led to the introduction of animal-rights language, the argument for legal standing for trees, and most recently the Great Ape Project, which advocates that full rights be accorded to chimpanzees, gorillas, and other high-functioning primates.

SUMMARY The Jaina system does not include a fixed origin point in either assumed fact or metaphor, but rather assumes the eternality of the world. Jaina system seeks to sacralise all aspects of worldly existence. By seeing all that surrounds us as suffused with life and worthy of worship, Jainism offers a different sort of picture, one that decentralizes and universalizes ethics, thus taking away overly anthropocentric concerns, and brings into vivid relief the urgency of life in its various elemental, vegetative, and animal forms. The key to Jainism might well be its evocation of immediacy and care, rather than any narrative myth or set of externally imposed ethical values. At first glance, the Jaina tradition might seem to be inherently ecologically friendly. It emphasizes ahimsa (nonviolence). It reveres all forms of life. It requires its adherents to engage only in certain types of livelihood, presumably based on the principle of ahimsa. However, if we look at the ultimate intention of the Jaina faith as well as the actual practices of some Jaina business enterprises, we might detect a need for the sort of in-depth critical analysis that Thomas Berry has proposed. For instance, Jainas have long avoided using animal products in their many business operations; lists of “green-friendly” materials could be developed by Jainas to be used in manufacturing processes. The Jaina programs of environmental education could be expanded to prepare future leaders to be more familiar with environmental issues. Jainas could actively support air-pollution reduction initiatives by making certain that their own automobiles in India conform to legal standards. The observance of ahimsa must be regarded as ancillary to the goal of final liberation. Ultimate meaning is not found in the perfection of nonviolent (in this case eco-friendly) behaviour but in the extirpation of all fettering karma. Although the resultant lifestyle for monks and nuns resembles or approximates an environmentally friendly ideal, its pursuit focuses on personal, spiritual advancement, not on a holistic vision of the interrelatedness of life. n terms of the lifestyle of the Jaina layperson, certain practices such as vegetarianism, periodic fasting, and eschewal of militarism might be seen as eco-friendly.

The task of ecological repair requires an ongoing dialogue between the political, economic, scientific, and religious communities. Adherents of Jainism, given their ethic of nonviolence and their deep involvement with the governmental structures of India and the business community worldwide, are well positioned to initiate such a dialogue. The story of human superiority over nature has been told throughout the world, even by the Jainas who seek to rise above nature. And this story has been realized, as seen in the success of consumer culture worldwide. Native habitats continue to be destroyed as industrialization expands. As this happens, entire species of animals, insects, and plants disappear, never to return. Yet humans proliferate, taking up more space worldwide with their houses and condominiums and farmland, encroaching on and destroying the wild, isolating humans within fabricated landscapes that separate the human from the pulse of nonhuman life. A shift in consciousness must take place that values life in its myriad forms. Telling a different story may help in bringing about this shift. The cosmological views of Jainism, the insights of contemporary science, and the growing perception of the beauty and fragility of the natural order all can contribute to this essential change in perspective.

REFERENCES The Scientific Foundations of

Jain Temples in Wayanad:

Jainism; by Professor Mardia,

Vishnugudi and

Lala S.L. Jain Research series.

Janardhanagudi; Sahapedia;

The book discusses the

by Jaseera CM.

four axioms of jainism and

https://www.sahapedia.

scientific founding of the

org/jainism-kerala-

religion.

study-vishnugudi-andjanardhanagudi-temples-

Jaina Architecture

wayanad

In India; Takeo Kamiya. www.kamit.jp/03_ jaina/jain_

Evolution of jain symbols

eng.htm#contents. The blog

from 13th to 20th

has region wise architectural

Century a.D; Shodganga.

study of Jain temples.

shodhganga.inflibnet.ac.in/ bitstream/10603/254716/9/09_

The Architecture of Jainism;by

chapter%204.pdf

Ashish Nangia www.boloji.com/articles/15186/

JAINPEDIA.ORG

the-architecture-of-jainism

http://www.jainpedia.org/ themes/principles/jain-

Science and Jainism relations ;

universe/the-three-worlds/

by Vikas Mehta

contentpage/6.html

www.slideshare.net/ mehtavikas99/science-and-

British Library collection; Jain

jainism-relations

manuscripts http://www.jainpedia.org/

Science News: How many species

themes/principles/jain-

on Earth? About 8.7 million, new

universe/the-three-worlds/

estimate says

contentpage/6.html

https://www.sciencedaily.com/ releases/2011/08/110823180459.

Food and identity formation

htm#:~:text=Summa-

Among jain laywomen; by

ry%3A,on%20a%20new%20

Kristin McConnell.

analytical%20technique.

A research paper based on Jain lifestyle and identity

Victoria and albert museum ;

formation. Published by SIT

http://www.vam.ac.uk/page/j/

digital collections

jainism/

Jain Cosmology; by Nalini

Introduction to Jain logic

Balbir;

The contents of this chapter

https://www.bl.uk/sacred-texts/

have been published in “ Inter-

articles/jain-cosmology

national Journal of Business Intelligence & Innovations”

Peaceful Conquerors: Jain

Special volume issue 3, pp 132-

Manuscript Painting ; MET

140 “Jaina logic is best for

MUSEUM;

Artificial Intelligence” ISSN No

metmuseum.org/exhibi-

:2348 4705, January 2016.

tions/objects?exhibitionId=725f962a-983a-4a7d-bf39-

Ahimsa;By BBC World

6d1736e7c62c&pkgids=168

Religion; https://www.bbc.co.uk/religion/

Is there a Darwinian Evolution

religions/jainism/living/

of the Cosmos?; by Ru diger

ahimsa_1.shtml

Vaas https://arxiv.org/ftp/gr-qc/pa-

Jain Karmic Theory And

pers/0205/0205119.pdf

Genetic Science; by Prof. Dr. Sohan Raj Tater

Jainism & Its Cosmic View by

www.herenow4u.net/index.

Aditi shah;

php?id=66478

https://www.livehistoryindia. com/photo-essays/2019/01/02/

Living Systems in Jainism:A

jainism-its-cosmic-viewThe

Scientific Study ; by Narayan

webportal has complete infor-

Lal Kachhara

mation on jain religion

The book talks about human queries and finding reasoning

Kumbharia: The Neminatha Temple ; https://static1.squarespace. com/static/516ccd5de4b0bb1f913980d/t/556f2890e40180978 288cb8/1433348240893/ Kumbharia+project+final1.pdf The Compatibility of Jainism & Modern Science; by Sunny Jain, Medium. The article has been posted under Young

Jains of America.

behing the religion