Blog

Professor Christopher Miller, PhD interviews Tine Vekemans, PhD from Ghent University to discuss her groundbreaking book, Digital & Diaspora: Intertwined Frontiers of Contemporary Jainism with insights into how Jain communities in Belgium, the UK, and North America are navigating the intersections of diasporic life and digital innovation.

The Jñānārṇava (“Ocean of Knowledge”) by Ācārya Śubhacandra is a significant Jain text that offers a comprehensive exploration of meditation practices aimed at achieving liberation from the cycle of rebirth.

Kundakunda is one of the most significant figures in the Digambara Jain tradition. His work Samayasāra (Essence of the Self) remains a profound text that has shaped Jain philosophical thought, particularly with its focus on the true nature of the soul (jīva).

"Advocating for Jainism’s contemporary relevance is a steadfast aim of mine, and at Arihanta Institute...I have the chance to interact with pioneering experts in Jain studies, engage with the latest research, and strengthen the theoretical foundations for my future research endeavors."

Haribhadra Yākinīputra authored numerous texts, many of which have had a lasting impact on Jain thought. Among his works, two texts stand out for their contributions to Jain yoga: the Yogavimśikā and the Yogadṛṣṭisamuccaya.

In preparation for the Jain Yoga seminarProfessor Christopher Jain Miller is teaching in our collaborative MA program at Claremont School of Theology, he had the great pleasure of reading Professor Jeffery D. Long’s article summarizing the profound insights in Yaśovijaya Gaṇi’s Yogasāra and Adhyātmasāra (Long 2016).

Dr. Bohanec concludes his three-part series on Haribhadra’s Jain yoga philosophy.

Haribhadra Virahāṅka (6th century) and Haribhadra Yākinīputra (8th century) shaped Jain philosophy distinctly. Virahāṅka emphasized Jain yoga, karma purification, and ethics, while Yākinīputra engaged with broader Indian philosophies, integrating Jain thought with Buddhism and Vedānta. Their legacies still influence Jain practice today.

"I believe Jainism offers unique and important perspectives on matters that may be helpful in shaping the biopolitics of the era to come. I take it as a matter of course that vegan epistemology and biophilic nonviolence are cornerstone principles of the ecological civilization we desperately, urgently need to bring forth in the world."

Dr. Miller shares some of the fascinating features of Hemacandra's famous yoga text, the Yogaśāstra.

What does "yoga" truly mean? In this article, PhD student Corinna May Lhoir from the University of Hamburg takes us through the profound historical shifts in the meaning of yoga, tracing its origins in Vedic literature and its later spiritual and ethical significance in Jainism.

"We need people who are willing to let individualism yield to interconnection and who will speak out for the most vulnerable populations... I would like to imagine an Eden that is here on earth and a samādhi that is collective."

“What I have taken from my studies in the field of religious studies until now is how we as a whole can become more humane, how our lives can become more peaceful, and how we can create a more harmonious environment.”

Most Jain festivals aim to “celebrate” the happiness and peace of one’s soul through self-restraint, austerities, penance, and contemplation as well as listening to scholarly lectures and engaging in self-studies. To facilitate such studies, we are pleased to offer a set of seven complimentary, self-paced courses.

In this episode of the Engaged Jain Studies Podcast, Professor Miller interviews Professor Venu Mehta, PhD from Claremont School of Theology and they discuss the courses she teaches in the MA - Engaged Jain Studies program, the transformative experiences of her students, and her perspective on what "engaged" Jainism means.

Four types of epistemological means that are believed by Jains to provide validation verification for knowledge can include (1) pratyakṣa (direct cognition), (2) anumāna (inference, or logic), (3) āgama (scripture-based testimony), and (4) upamāna (comparisons [or by analogy]).

"Veganism is not a diet. Veganism is not a lifestyle. Veganism is, and must be, a social justice movement, in solidarity with other social justice movements. There is no more time for nonsense." -- WinforAnimals.org, Vasile Stanescu, PhD

Dr. Dickstein on his first time at YJA: "Nothing was more palpable and pervasive at the YJA gathering than the energy coursing through the hallways and meeting spaces. From the moment I arrived—checking in, registering, and acquiring all the necessary badges, schedules, and other materials—I couldn't not feel the widespread excitement."

As Dr. Miller was preparing for his new graduate seminar on Jain Yoga this year, he revisited a number of key Jain yoga texts including, the Yogabindu, likely written in the 6th c. CE, by an author by the name of Haribhadra Virahāṅka.

In the Yoga-śāstra of Hemacandra the meditative states of yoga involve a dialectic between degrees of states of “active engagement” (pravṛtti) with that which is external to the soul (the cosmos, the body, the mind and subtle body, etc.) and degrees of movement towards “withdrawn disengagement” (nivṛtti) from these.

Christspiracy has reinvigorated critical dialogue on the ethics of animal sacrifice and killing in religious traditions. Christspiracy does not mention the profound contributions of another ancient tradition that has vehemently opposed animal sacrifice for thousands of years: Jainism.

Professor Cogen Bohanec, MA, PhD examines the layered contemplative practices of Jain Yoga as articulated by Ācārya Suśīl Kumār, and reiterated by Dr. Parveen Jain.

The Vegan Studies Initiative at Arihanta Institute is a groundbreaking online program focused on promoting and enacting veganism as an expression of multispecies nonviolence. Please join us in pursuing a future dedicated to compassion and consideration for all!

“Is it an illogical contradiction to propose that an entity both changes and remains the same over time?” “Is ‘changing sameness’ possible?” Here, we will see how Jain Dharma can answer this question and come to a conclusion that is coherent with the energistic physics of modern science.

In some ways, the Jain tradition can be thought of as a scientific exploration of reality that asks various “research questions.” The basic research question of the Jain tradition is “Mukti-marga,” the “path to liberation, which proposes the research question of “how can we live in such a way that we will free ourselves from suffering?”

What do Jain scriptures tell us about dairy consumption? And can Jain tradition change?

Sallekhanā literally means “thinning out” or “emaciating.” It is a terminal fast undertaken by both ascetics and laypersons. It is a legal and political topic of heated debate, and the issue remains sensitive for Jains and is integral to a holistic understanding of ritual in Jainism.

Without being a philosopher, or even someone interested in moral philosophy, one may still ask themselves questions about the starting ground of ethical behavior...This article attempts to describe how Jain ethics gazes outward towards others, inward towards oneself, and upward through a novel “intellectualization” of ethics.

Four exciting new self-paced online courses available for students to learn and enjoy starting, February 1st!

This blog entry is devoted to what we could call “cosmic time” rather than “mundane time.” Or, to put it another way, it is an elaboration of kalpas rather than kāla, of time cycles rather than the everyday passing of units of time.

Yoga is an essential spiritual practice in all dharmic traditions. Although the faith-based yoga practices like Jain Yoga, Vedic Yoga and Buddhist Yoga may seem to vary in their specific implementations, the underlying principles are fairly standard.

“Do Jains believe in God?” requires some explanation as to what is meant by “God.” Our question inquires into the existence of a capital “G” god in Jainism, a singular supreme being with an origin and nature and prowess uniquely different from all other beings, even other gods.

I am a practicing Jain, and my native language is Hindi. I was born and raised in India, though I moved to the United States at the age of 9 where I completed my schooling and became proficient in English. During my school years, I struggled and always felt unlikely to succeed.

I believe that Jainism's emphasis on embodying devotion and spirituality has the potential to bring about profound personal and collective transformation. I plan to integrate these teachings into my daily life and share their benefits with others. Through various community activities, workshops, and spiritual gatherings, I hope to create spaces for reflections, dialogues, and inner growth, fostering healing and wholeness among individuals and communities.

The traditional Jain diet excludes root vegetables such as onions, garlic, potatoes, and carrots. But why? Why do Jains avoid these vegetables and opt for others instead?

Recently, some of us from the Arihanta Institute team visited the UK to participate in the Ahimsa Day celebrations at the British House of Commons and met some of the prominent Jain leaders of the country. We had excellent meetings and were pleasantly surprised by the level of awareness of Arihanta Institute.

Is there empirical evidence for the existence of an eternal soul? What data might be supplied by our senses, our experiences, that might provide justification for the existence of the soul?

The name of Lord Mahāvīra, the last jina of this era, immediately invokes the thought of ahiṃsā (nonviolence) – perhaps the most valuable gift ever granted to humanity. There is no one who has promoted the value of nonviolence more than him, and no one is more effective, thoughtful and kindhearted champion of comprehensive nonviolence.

The followers of the Jain tradition observe Navpada Āyambila Oli, also called Navpada Oli in short, two times every year. Each observation lasts for nine days. The dates are based on the Jain lunisolar calendar, called Vīra Nirvāṇa Saṁvat calendar.

Mahātma Gandhi had a number of important influences throughout his life. Critical among them is the Jain tradition and its teachings of nonviolence (ahiṃsā).

Everyone has heard of yoga. But have you heard about Jain yoga? The purpose of Jain Yoga is to help one stop the inflow of karma (āśrava), and remove existing karma (nirjarā). “Good” karma is a means towards that end, and “bad” karma represents actions that move one away from that end.