Understanding Jain Way Of Life Exhibition

Author(s): Sudhir M Shah
Publisher: Sudhir M Shah
Catalog link: https://jainqq.org/explore/007750/1

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Understanding Jain Way of life
Exhibition
A Journey to Self Discovery and Self Mastery
Sudhir M. Shah Chair, Jaina Exhibition Committee

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My Commitment
• Expand your understanding • Create a new paradigm • Explore practical
applications • Synchronize your daily life
with spiritual life • You walk away with more power, freedom and peace of mind.

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·
Limit all questions, comments and discussions only to further our journey • Be open in your listening
Try on new paradigm
Be generous with your participation
My Request
•

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What is Context
Simply put, it is the space in which things show up
in a certain way!

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First, set the Context
“We are not human beings having a spiritual experience.
We are spiritual beings having a human experience.”
— Chardin

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Why Context?
•Limiting context •Striving vs Arriving • Place to go to vs Place to come from •Doing vs Being

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Context is Decisive
Who
you believe you are sets the context for your life!

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UNDERSTANDING THE O VO V
Tain
WAY OF LIFE
ero
GENE
ELHA
SPECIAL EXHIBITION
Brought to you by vbibition
A
ammit

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"Jain religion is not blind faith.
Nor it is emotional worship · inspired by fear or wonder.
It is the intuition of the inherent purity of consciousness will and bliss of the self"
-Dr. Nathmal Tatia

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Common Misconceptions
Jainism is an offshoot of Hinduism “Jainism is and always has been an independent religion” - Jacobi.
It has co-existed with a multitude of other religions since Indus Valley civilization, being both influenced by
and influencing them.
Mahävir was the founder of Jainism Although Mahävir reformed and re-established the Jain order in 6th century BC, Jainism existed long before him. In fact, he was the 24th and last Tirthankar (The Enlightened Teacher) of
the current time period.
Jainism is a religion of restrictions, don't do this, don't eat that
Jainism is a religion of freedom. Freedom from attachment, aversions, desires and fears, freedom from the pain and suffering,
birth and death. Jainism is about an approach to ultimate freedom by setting one's own limits.
Jain Way of Life is hard to practice in North America
With a constitutional right to practice any religion of your choice, North America provides a great opportunity to practice and propagate a Jain Way of Life. In fact, the core practices of Jainism, respecting and
honoring everyone, vegetarian/vegan life style, environmentalism, pluralistic thinking, yoga, meditation and spiritual practices are not only
accepted but are also fashionable these days.
Jainism is a religion of the weak It is the religion of the brave who conquers their inner enemies like
anger, ego, deceit and greed. In fact, Mahavir literally means
the great - brave. Practicing non-violence, non-absolutism and non-possessiveness in daily life builds character and inner strength.

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Essence Of Jainism
Non-violence (Ahimsä)
Respect for the life of all beings leading to compassionate living and selfless service
Non-absolutism(Onekäntaväd)
Respect for the views of others leading to mutual understanding and peaceful co-existence Non-possessivengss (Dparigraha)
Respect for the environment setting voluntary limits on desires, and ethical living

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Non-Violence Ahimsa is
AVOIDANCE OF
HARM
INTENDED BY
Political Inaction
Depth and Breath of Violence
Outward
Economic Oppression
MIND
SPEECH &
ACTION
Economic/Political Violence
Non-Roots
Violence to Plants
Walking
Ahimsa Continuum
Less
Violence
Gasoline Usage/ Pollution
Destructive Nationalism Violence to Environment
Root Violence to <5 Sense Animals
Vegetables
Herbicides
Fermentation/ Bacteria (Yogurt, Bread, Alcohol)
Materialism
Resource/Energy Consumption
Pearls
Silk Zoo Pets
Extermination / Pesticides
Hurtful Speech
Resentment
Internal Violence
Hurtful Thoughts
Circus
"Just" War
Anger Ego
Fur Animal Testing
Deceit
Rape
Homicide
Violence to 5 Sense Animals
Mass Violence
Political / Economic War Terrorism
Capital Punishment
Leather Physical Abuse Dairy Sport Hunting/ Meat
Fishing
Greed
Violence to Individuals
Abusive Drinking/Drugs
Genocide
Abortion
Violence to Oneself
More Violence
Suicide

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"Jainism believes in the plurality and equality of all living creatures. Since nobody wants to be hurt or killed, the general rule should be that nobody should be hurt or killed. This is the essence of Ahimsa. Absence of violence of any sort toward all beings at all times is Ahimsa" - Yogasutra

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Anekant of the Jains
Non Absolutism
"To deny the co-existence of mutually conflicting viewpoints about a thing would mean to deny the true nature of reality" - Ächärang Sutra
Mahävirswämi, one of the most revolutionary thinkers of all times, gave us a bold, open minded but simple principle of Anekäntaväd (non absolutism) and Syädväd (relativity of truth).
So, what does Anekäntaväd realy mean? An(non) ek(one) ant(end) väd(ness) Simply put, avoiding single absolute conclusion or non absolustic thinking
Emphasizing the limits of ordinary knowledge, Jain philosophy presents the theory that truth is relative to the perspective (naya) from which it is known. This dynamic philosophy of open-mindedness in life leads to the
Respct for the views of others
Blind
Faith
Authoritative Absolutism
Bias
Dogma

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The Blind Men and the Elephant
based on a Jain fable by John Godfrey Saxe, American poet (1816-1887)
It was six men of Indostan The Fourth reached out an eager hand, To learning much inclined,
And felt about the knee. Who went to see the Elephant What most this wondrous beast is like (Though all of them were blind),
Is mighty plain," quoth he; That each by observation
as Tis clear enough the Elephant Might satisfy his mind!
Is very like a tree!” The First approached the Elephant, The Fifth, who chanced to touch the ear, And happening to fall
Said: «E'en the blindest man Against his broad and sturdy side, Can tell what this resembles most; At once began to bawli
Deny the fact who can "God bless me! but the Elephant
This marvel of an Elephant Is very like a wallis
Is very like a fan! The Second, feeling of the tusk, The Sixth no sooner had begun Cried, “Ho! what have we here
About the beast to grope, So very round and smooth and sharp Than, seizing on the swinging tail To me 'tis mighty clear
That fell within his scope, This wonder of an Elephant al see, * quoth he, athe Elephant Is very like a spearls
Is very like a ropel The Third approached the animal, And so these men of Indostan And happening to take
Disputed loud and long, The squirming trunk within his hands, Each in his own opinion Thus boldly up and spake:
Exceeding stiff and strong, a see," quoth he, athe Elephant Though each was partly in the right, Is very like a snake!"
And all were in the wrong!
Moral: So oft in theologic wars, The disputants, I ween, Rail on in utter ignorance, Of what each other mean, And prate about an Elephant Not one of them has seen!

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Rigid conceptions of
right and wrong,
which appeal to the most puritanical aspects
of many traditions, lack an appreciation for
The Jain concept of Anekantvad (non-absolutism).

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Advocates of religion often suffer from dogmatism. They may agree that what they have known is not absolute truth, but they insist
that what others believe
is absolutely wrong.
- Achuryu Mahupreyrdji
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exhibition@jaina.org

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Aparigraha
Non Possessiveness
Mahävirswämi said
parigraha geve attai karanti prananam behanam -Uttaradhyayan Sutra Meaning, because of our possessiveness, we kill other lives. Our greed, our possessiveness is the primary cause of all violence. In fact, true non-violence cannot be achieved without Non-possessiveness. Even Anekänatväd is not posible without Aparigraha. Attitudinal non-attachment is Anekäntaväd (non-absolutism)
Possessiveness is a reaction to the fear of losing something or someone. Insecurity within leads to possessiveness outside.
PROPER
MARK
3700
NAF
"Things are going great with Mark, although he can be a little possessive."
CIT
MINE
200
MINE
MINE
MINE
MINEE NE
saizelda
"I see you've security marked your property."
MARRIAGE GUIDANCE
G
Porvo
Pr
-HE'S OVER-POSSESSIVE
Non-possessiveness for laymen/laywomen means setting voluntary limits on needs and desires and practicing non-attachment towards all possessions.
For monks. it means total non possessiveness.

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The concept of Jina Jains are the followers of JINA
JINA means victor. JINAs are victors of their attachments and aversions. Attachments lead to ego and greed, Aversions lead to anger and deceit. Jinas are also victorious over 5 senses. Jinas are also known as Arihantas
JINA AS a spiritual victor over inner enemies
like anger, ego, deceit and greed.
Eyes open Awakened soul Royally adorned
AD
AVOS
Shwetambar
JINA AS a symbol of freedom free of all attachments
and aversions. Eyes closed in meditation Enlightened soul
Sky clad
Digambar

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12
Worship
God in Jainism does not judge anyone or intervene by punishing or rewarding anyone. This concept empowers every individual with complete control of their life by giving them full responsibility of their past, present and future.
There is, however, a place for worship and prayer in Jainism and the reason and justification for the same is summarized well in Umäsväti's Tattvärtha-Sutra in following terms:
mokshamargya natatam bhattarum: karam bhu bhratham gyatata vishvatattavanum, vande tadgun labdye
Sarvartha Sidhhi Commentary on Tattvartha sutra by Acharya Pujyapad Devanandi
Meaning, Co the leaders of the path of liberation, Destroyer of all the karma, Knowers of the whole truth, I bow to acquire these qualities.
Thus, Jains may offer worship and prayers to the qualities of the leaders on the path of liberation. The purpose being that the worshipper may acquire such qualities by following in the footsteps of the leaders through action after all one learns best by example. Nowhere is it implied, however, that the leader will carry the follower or even hold his hand. They have set the example. Now it is up to us to get inspired and act, to liberate our souls
In short, we worship the ideals for which the idol stands
all

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20
HEEPS
SER
+7 hose who preise
their own faith, disparage theii-opponents and possess talice
against thelu will teluetti conltured
to the cycle of birth and deathe
- Suttektteang
POR
ap
SEN
Charle
VAPE
hor

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Soul
CS
Jains believe in the existence of the eternal and divine
Soul – in each and every living being
Reincarnation of the Soul is one of the fundamentals
of the Jain philosophy and Karma theory
The concept of Reincarnation not only guides one's deeds in this life but also affects them in subsequent lives
Every religious philosophy acknowledges the existence of some form of Heaven and Hell & therefore believes that some
part of a Human goes to Heaven or Hell after death
Jainism believes it is the Soul that goes to be reborn in the four realms of existence: Heaven, Hell, Human or Animal life based on one's thoughts, words and deeds during their life time.
This cycle perpetuates until one attains liberation

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Xarma
The Mechanism to create your own Destiny
ce
According to Jainism, Karma are invisible, fine particles of matter prevailing all around us
just like the air particles. Our attachments and aversions like anger, ego, greed |and deceit bind karma to our soul. This in turn
conceals the inherent qualities of our soul. Karma is neither a negative load on our life, nor
an excuse for our passivity and inaction.
SD-
39
2
While the Law of Karma dictates what we are experiencing now to be the result of our own past action, the Law - by clearly defining the principle of
cause and effect - also lays before us a positive
future direction of our own choice and making. Only WE are responsible for our past, present and
future and only WE can alter it. No one else can! Thus, it can be viewed as a theory of empowerment.

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External renunciation is meaningles
if the soul remains fettered
by internal shackles" Bhäva-pahuda (13)

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A person performing penance with a desire of fame or worship does not achieve a genuine penance;
so penance should be observed without pomp and one should not flaunt or praise it. -Saman Suttam
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and show,
exhibition@jaina.org

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ai
parca
Ubrdu O LICEA
One of the oldest philosophical traditions of the world, the Jain Way of Life is intertwined with time and like time it has no beginning and no end. Mahavirswami said:
"Vattana Lakkhano Kalo" The characteristics of time is that it makes things change.
"There is truth in the Jaina idea that their religion goes back to a remote
antiquity, the antiquity in question being that of the pre-Aryan, so called Dravidian illuminated by the discovery of a series of great late stone-age cities
in Indus valley, dating from third and perhaps even fourth millennium B.C."
- Prof. Zimmer The excavations at Mohenjodaro and Harappa show that Jainism existed five thousands years ago, because the pose of the standing deities on the Indus seals resembles the pose of standing image of Rushabhadev obtained from Mathura. A glance over the glorious past of Jainism
reveals that the lives of Rushabhadev and the succeeding twenty-three Tirthankaras have deeply impressed the entire world's culture. When Alexander invaded India he came across a host of nude Jain saints whom the Greek writers call Gymnosophists. The Greek
word for a nude philosopher.

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Jain
Scriptures
"That through which knowledge of the real truth is perceived, which disciplines and enlightens the soul, should be called Scripture
- Acharya Jinabhadra Gani Kshamä:shraman “Just as water washes away the dirt out of clothings
and leaves them clean and shining, so too scriptures wash away the filth of all passions like lust, anger, greed and jealousy from the mind, and leave it pure and clean"
Acharya Haribhadra Devardhi-gani a Shining Star Tirthankar Mahävir's teachings were orally transferred from Ächaryas (gurus)
Realizing that it was extremely difficult to keep memorizing, and due to the differences cropping up in their recollections, Jain Achäryas decided to compile what they remembered. After two initial attempts in 320 BC by Sthulibhadra and in 374 AD to 387 AD by Skandil and Nagarjun, in 453 AD, nearly one thousand years after Mahävir's Nirvan, his teachings were finally trascribed. Under the courageous leadership of Acharya Devardhi-gani, the Ägams were compiled.
Also, in 2nd century AD Ächärya Puspsdant and Bhutabali compiled Shatakhand Agam. In the absence of a 'kevali', Agams are the
best sources of reference on the teachings of Tirthankars.
"Scriptures are the voice of the realized souls and the foundation of our faith.
However, the religious history of the world tells us that no venerable one has ever written any scriptures himself. Whatever is in the sacred texts has been handed down to us through the oral tradition. The words of the master have been written down many years later, and in the process, the writers may have excluded some of the teachings, and added some thoughts of their own. The works so compiled were accepted as scriptures,
and became the focus of human faith. These interpolations could not qualify as the ultimate truth, and so some of the facts expounded in the scriptures have lost their credibility.
But because the scriptures are the objects of our faith, the dilemma remains as to whether we can deny or doubt in any way the facts contained in them.
Upadhyay Amar Muni from Veerapatan

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Kalpasutra
This scripture details and prescribes the code of conduct and
rules of discipline to be followed by the ascetic community. It also contains the biographical sketches of the Tirthankars. The language of Kalpasutra is Ardha-Magadhi (Präkrit).
In first century BCE, Shrut-kevali Bhadrabähu-swämi compiled Kalpasutra. It is the earliest known account of the life of Mahävir-swämi, the 24th Tirthankar, and places him in
relation to his 23 predecessors. This folio records Mahävir's birth to queen Trishalä
RTI
नपा
دیده میشود
द्यावादियाबाहामानवामा चमगमनासारडायता गंबहाविराटक्षिवाढवाताव दोनदिवणिर्कलमाच्याहवाचा विदागाळण्यासंभाणताना जाणतरराणियबदायावसमएका विशियाङलगानहासिहरायसवाल समवावावश्वासंबावनवासवाशीले
वाया
Joodoor
"On the night when Mahävir was born, countless gods
and goddesses glided resplendently in ascending and descending movements. The whole world was awed and
there arose from it a mighty tumult of wonder.”

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Outra
ALVANIAC Tatvärtha Sutra is recognized by all Jain traditions as the earliest, most authoritative and comprehensive summary of Jain Dharma. It gives a detailed explanation of the universe, the place of humanity within it, and the path through it to liberation. Tattvärthadhigama Sutra the full title of this seminal work by Acharya Umäswati
means A Manual for Understanding All That Is. It encapsulates the religious, ethical and philosophical contents of the Jaina scriptures and places them in
context of the school of logic and philosophy that flourished in India in the second century. This was the first Jain canonical work written in Sanskrit
Twadde att
That Which Is
Tattartha Sutra
A Classic Jain
Manual for
Understanding
the True Nature of
Reality
Tattvartha Sutra is based on the premise that the goal of human life is liberation and the path
to liberation is through Enlightened Intuition, Enlightened Knowledge and Enlightened Conduct. «Gamuao-darshana-inäna-chäritrani mokshamärgah”

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jain acharyas
Shrut-kevali Bhadrabahu-swami
The last in the order of "shrut-kevalis" (knower of all the canonical literature), Bhadrabähu-swämi was also the last leader of the undivided Jain congregation.
Anticipating a 12-year famine across North India, he migrated with a group of monks to South India bringing with him
Chandragupta, the aging founder of the Mauryan Empire turned Jain monk. Among many of his compositions, Kalpasutra and Uvasaggaharam Stotra are the most popular ones.
4th Century BC
Kunda-kunda the Golden Philosopher
Jainism's towering pillar of wisdom, this first century Ächärya emphasized the innate purity of the soul and led people to new peaks of spirituality. Although he wrote eighty-four scriptures, his seminal work was the Samaysär.
Umäsväti a Lustrous Pearl
That Which Is Tartha Siara
F
A Classic Je Manual for
the True
Nature
Reality
Ο
2nd Century AD
2nd Century AD
With his vision beyond the limits of tradition, he systematized Jain canonical teachings into a coherent philosophy. He was the first Ächärya to use Sanskrit to write Jain text. His Tattvärtha-Sutra is a work of genius that includes a comprehensive summary of all aspects of Jain philosophy.

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jain acharyas
Fearless Siddhasen Diwakar
000
Ächärya Siddhasen also presented the Jain literature in Sanskrit, the literary language of his age. For this, he was expelled from the order for twelve years. He could not just blindly follow beliefs without testing the truth of them first. His larger than life
personality and remarkable literary achievements are beyond compare. He established a distinct school of thought on Jain logic in immortal works like Nyäyavatär and Sanmati-Tarka.
5th Century AD
Acharya Kalak-breaking tradition
Adaptation to the needs of the age and permission to follow the exceptions to the rule is Jainism's hallmark. This is precisely what Ächärya Kälak did to free Sädhvi Saraswati. Though a Jain Sädhu, Kälak chose to fight the unjust king who kidnapped the Sädhvi. He even inspires today's generation to go beyond rules to answer the call of time and circumstances.
Manatungsuri a Mystic
Composer of Bhaktämar Stotra, an unparalleled lustrous gem of devotional literature, Ächärya Mänatungsuri was a talented scholar and prodigious monk. Each word of his poem reveals his enlightening devotion and infinite faith in the first Tirthankar, Lord Ädinäth.

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Jain acharyas
Distinguished Caribhadra-suri
FOLL
His versatile scholarship, unmatched knowledge, acute critical faculty and mastery of language has earned him a distinguished place in the history of Indian literature. Haribhadra was also a powerful reformist as well as a skillful and ironic writer of stories. He was considered an innovator in writing works on the science of yoga. His works include Yogabindu and Yogashatak among a total of 1,444 works.
7th Century AD
Kalikalsarvagna Hemchandra
He was an effective administrator as well as a great literary figure. Under his guidance, the widespread work of animal protection was carried out in Gujarat in the twelfth century. Trishasti-shaläkä-purush is his great creation
of the biographies of sixty-three great personalities of the Jain religion. He also contributed extensively in the field of poetry, grammar, history, as well as state welfare.
12th Century AD
Hirvijaysuri a spiritual guide to Akbar
Hirvijaysuri showed that with wisdom and a broad vision of life, a sage of one religion can impress the Emperor of another faith. Influenced by him, the Moghul Emperor Akbar granted his wish to free the prisoners, release caged birds and stop the slaughter of animals during the eight days of Paryushan (Jain festival of forgiveness)
16th Century AD

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Main shravaks Philanthropist Bhamashah
Among the patriots who served their king and country wholeheartedly, Bhämäshäh's name stands out worthy of a most honorable mention. Instead of spending his wealth on temple building, which was then, a symbol
of pride and fame, he donated his entire fortune to his king Ränä Pratäp, to defend his land from the invaders. He examplifies
what it is to be an ideal Jain, one who helps others in need and sacrifices all in the cause of duty to his country and his people.
Jagdushah "Saviour of Mankind"
A man who found his purpose in life by helping humanity, Seth Jagdushah of Kutch was a compassionate philanthropist. During the famine of 1257-1259 AD, he opened the doors to his stock rooms and distributed grains
and clothing to the people of Gujarat, and neighboring states. He opened up 115 community kitchens to feed thousands fo three years in a row.
Kumarpal-An Ideal Jain King
Influenced by Ächärya Hemachandra, Kumärpal was a great ambassador of Jainism. He banned gambling and drinking of alcohol, ended capital punishment, wars and sacrificing animals. he defended the weak and protected the honor of women. He also established 21 libraries to nurture and promote literature and commissioned copying of Jain Ägams and many other literary works.

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jain shravikas
Learned
Srähmi & Sundari The first Tirthankar Rishabhdev educated his two daughters Brähmi and Sundari, in the science of letters & numerals along with Mathematics. The Brähmi script, named after the princess
Brähmi had been widely used in our ancient inscriptions. Dr. Ramdhari Singh 'Dinkar' writes "All Dravidian languages have their genesis in the Brahmi Script". Sundari was highly endowed
in all faculties of the arts. This should clearly confirm that from the beginning Jains have had a positive attitude towards female education.
Inquiring Jayanti
Shrävika Jayanti, from the time of Tirthankar Mahävir, is an illustrious feminine fugure.
By asking meaningful questions, she satisfied her inquisitiveness and learned a great deal on soul (jiva) and matter (ajiva) from Mahävirswämi himself.
Anupamädevi a Patron of the Arts
Vimal Shah, Vastupäl and Tejpal contributed
a lot toward the development of Jain art and architecture. Anupama Devi, wife of Tejpal was behind the encouragement and consrtuction of
the Luna Vashi temple at Delwärä, Mt. Abu in 1230 AD. Through her compassion and care, she empowered artisans to create a marvel that to this date is an unsurpassed masterpiece.

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That which is old has become so only by passage of time, That which is new is also going to become old,
Old does not mean stable or irrefutable. Who would accept without examination,
what has been labeled as old?
- Dwärinshikä of Siddhasen Diwäkar "Would the system established by ancesters
hold true upon examination?
If it does not, I am not here to justify it for the sake of saving the traditional grace of the dead, irrespective of the wrath I may have to face"
- Owätrinshika of Siddhasen Diwäker Produced by JAINA Exhibition Committee
exhibition @aina.org

Page #36

is religion TARTAR and CIENCE
Religion and science both pose profound questions for humankind. Both are intrinsic to our lives, yet they have been cast in distinctly separate roles. We must understand, however,
that religion and science are NOT rivals. Both are sciences, one of the soul the other of nature, they are complementary first is knowledge then comes conductives
Awhakalikasutas 70 GL Religion without science it blind, Science without religion I lamo"
Alben Elinstead
at 106
Today several beliefs based on religious texis lasti with the discoveries of modern science. We need to understand that science is constantly evolving and not pabsolute, at the same time accept that religious texts are subject to the understanding and interpretation of
me compiler as well as limitations of the language. Thús Manaviswami made it clear that your own Wisdom is the only yardstick against which you can measure "Truth".
DO
O OOOOOOO

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Jain
contribution
Atomic Science
Acharya Umäsväti (1st Century AD), in the fifth chapter of Tattvärtha-Sutra, describes the principles of atomic science. In it, he discusses the formation of matter, concept of universal matter, atomic fusion, integration & disintegration of matter, constancy & transformability of objects, etc. His discussion
on the concepts of sub-atomic particles is astounding.
ansvah skandhaş cha 3/35 Cilaller has to raricies aloms & clusters
इलghata bhadabhya utpadyante s/76 Clusters are produced by Sission, (usion or both.
bhedad snub 3/59 Atom is the final product of disintegration of matter.
bheda çaoghatabhyam cakşuçah 3/38 The visibility of clusters is produced by the
combination of disintegration & reintegration. utpada-vgaya-dhrauvgayukta, çat 5/35 Origin, cessation & pormanence constitutc cxistence.
Bradlih
NEEbihin
Gdyniais

Page #38

jain
contribution
Applied Physics
In Cativanthu Sutru, Umásrali states: ajivakaya dharcoadharva kaga padgalah 3/7 dravjani jivaz cha 5/5 kalagchETTERE 3/8 Dynamic media (motion), Statio media (inertia) Space, Matter, Souls, and Time are the
substances of the universe.
anushrani zatihi 3/35 The movement of souls (as well as matter) is in a straight line, unless there is an external force.
PETRWANI hinna
Priniai

Page #39

in
contribution
Mathematics
In Cattvärtha-Sutra of Umäsväti Circumference of a circle = VIO x diameter area of a circle= 1/4 X circumference X diameter formulae gives √10 as the value of П
Other Jain scriptures that are important from the viewpoint of mathematics are Surya Prajnapti, Jamboo Dwipa Prajnapti, Sthänänga Sutra, Uttaradhyayan Sutra, Bhagawati Sutra, and Anuyoga wara Sutra.
The Jains required very large numbers for their measurements of space and time. one purvi = 75,600,000,000,000 years one Shirsha Prahelika = (8,400,000) 28 purvis This number contains 194 digits. The introduction of such large numbers led Jains to the conception of enumerable & infinity.

Page #40

Jain
contribution
Siology Jain scriptures gave us detailed classification of all living beings - one soused to live sensed, mobile & immobile
I also described plants as living beings
long before science accepted it.
Before the advent of microscopes,
Jainism describes existence of: 1. Life in air. Viruses & Bacteria, known
to cause air-bom infections today. 2.Sile in water: Today we know of single cell
micro - organisms like Amoeba, etc. 3. Life in earth. Erciyone knows about micro
organisms in carth and rocks.

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jain
চেষ্টজ
Analomy & Physiology
Tanlolmioleta
Various types of bone-joints which are called SAMGHAYANs, number of ribs, position and weight of various parts representing Anatomy of
Human body are discussed.
XROOMS
There are also many references
about embryology in and human biology in Tandulveyaliya payanna
and Pravachan -saroddhara.
Reproductive system and the abilities of men and women are also described
in this literature.
CY

Page #42

SEXE
Jain
Contribution Psychology
Domain of the mind is defined in Tatvärtha-Sutra
zhrala anidrigaya Articulate knowledge is associated with the mind.
qatginah çarpanaska 15 Those that have mind are intelligent beings.
Jain Concept of Anekantavad: Everyone looks at a thing from their own perspective
Their point of view explains:
Human thought process Human interpretation of things
Human decisions and
Human behavior Seasons Jain concept of Attachment & Aversion guides human behavior and social interaction

Page #43

lain.
ਟanrn : Cosmology
Acharya Umäsväti 1st Century AD), in the third & fourth chapter of Tattvärtha-Sutra, describes in detail the structure
of the universe, its constituents and it's inhabitants.
.. bharatairavata videh karnabhucayo • Spiritud prograss is possible in Bharat, Airint &
Videha sectors of the unwrse (lux cach)
Siddhashila Verande Savaled 2011
Upper World Ciesel bergs.
Middle World Hamisas, Aivis ar 75.763
Che diameter of the
middle world is one Rajju.- a measure that is several billion
light years apart.
Lower World
razel besos
.
.Jain Universe

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Tan art
and archEcture
Jain art and architecture exemplifies Unity in Diversity.
Diversity arises from different periods of history, different traditions, different geographic locations, as well as differences in cultural and artistic styles. Yet, all of them in unison depict beauty, serenity and the truth in its quest for universal well being.
Jain art and architecture belonging to different periods of history is found in almost all parts of India and testifies to the widespread prevalence
of Jain tradition throughout India.
Modem and medieval Jains have been the most prolific temple builders. The famous Jain temples atop Mt. Abu (Rajasthan, India) are triumphs of architecture. The intricacy and richness of their
carvings are truly unsurpassed in the world. In southem India, there exist several Jain columns
as well as many enormous statues. The tallest one, a 57 feet high statue of Lord Bahubali at
Shravanbelgola (state of Kamataka).

Page #45

A
Jain Comple
is an
Art flows freely in Jain temples, which are known for their intricacy, decor, cleanliness and serenity. Jain temples are open for worship, introspection and meditation to all members of the community. The ubiquitous centrality of Tirthankars in Jain temples expression of veneration that Jain tradition has for the ideal of renunciation, enlightenment and total freedom from the cycle of rebirth. Image worship is regarded as effecting an inner, spiritual transformation, calling to mind the qualities of the Tirthankars and instilling a desire to emulate them. One enters a temple saying "nissihi" meaning-leaving behind all worldly affairs.
TEMPORAL ACCOMMODATION LPASHERY
INSIDE THE TEMP F
CENTRAL SHRINE
CENTRAL CHAMBER
WIN ENTRAAGE
Temples provide a clean, peaceful environment for introspection and carring. In addit on in the west, tenpies also serve as social and cultural centers for the community.
We are to seek Cord side not cutside. God is not there in the dark corner of a temple with doors all shut. I le is there with the tiler tilling the hard ground and the pathnaker leaking stones" -Tagore in The Gitargal

Page #46

Your
Own Spiritual Journey

Page #47

jain conduct in day-to-day living
Just - Impartial with all
Hearts of Kindness
Amiable-Cordial to all
Inclusive - Seeking views of all
CHINES
Non-violent Respect for all

Page #48

jainism in action
Forgiveness "Igrant forgiveness to all souls, let all souls forgive me. My friendship is with all, my enmity is towards none"
- Jain Prayer
We forgive others, not because they need our forgiveness.
It is because we need to release ourselves from the rage, hostility and resentment we carry within us when we don't forgive.
Forgiveness isn't about letting the other person off the hook... it's about taking the knife out of our soul" It is an attitude that sets us free, so that we are not
continually re-victimized by our wounds.
"Gonot to the temple to ask for forgiveness for your sins,
first forgive from your heart those who have sinned against you"
-Ravindranath Tagore
&əU0

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jaঠ bি cop
Conflict Resolution
Jains, endowed with the doctrine of Non-absolutism (Anekantavad), are ideally positioned to lead the field in conflict resolution. This pluralistic principle encourages
understanding and respect for the views of the other, leading to universal brotherhood and peaceful co-existence.
H.H.Acharya Mahäprajna, in cooperation with India's president _Dr. Kalam and 15 other spiritual leaders, founded FÜREC Foundation for unity of religion and enlightened citizen; to facilitate
acceptance, respect and coexistence of all religions & spirituality. He also launched Ahimsa Yatra' in 2001 and helped to resolve the
issue of communal riots by dialogues and meeting with the leaders of both sides. We encourage all Jains to listen, learn, share, educate,
and be a part of the solution in their community and beyond.

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jainişo in action
Environmentalism
The common concerns between Jainism and environmentalism can be found in a mutual sensitivity towards living things, a recognition of the inter-connectedness of all life-forms, and support of programs that
educate others to respect and protect living systems.
“Parasparopagraho Jivänam”
- Tattvärtha-Sutra All life is bound together by mutual support and interdependence "One who neglects or disregards the existence of earth, air, fire, water, and vegetation, disregards his own existence which is entwined with them” - Mahävir
This is the basis of modern day ecology
Satish Kumar, founder and educational director of Schumacher
College in England, relates the concept of ecology to the simple lifestyle observed by his own mother, which included strict vegetarianism, pilgrimages to sacred mountains, constant observance of barefootedness, minimalization of possessions, conservation of water, and close adherence
to an ethical code grounded in non-violence.
Conservation

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jablংত bি actob
Social Activism
Acharya Chandanaji of Virayatan (Bihar India), raises the voice of Mahavir, the great Jain Tirthankar of twenty-five hundred years ago, to suggest how Jains can and should respond to the problems of industrialization,
population growth, and human exploitation of nonhuman life-forms.
A Jain Way of life respects and honors the life of all beings, views of others as well as the environment around us. Social activism is just a natural
extension as well as a moral responsibility of this ethical life-style.
“Never doubt that a small group of thoughtful,
committed people can change the world. Indeed, it is the only thing that ever has."
- Margaret Mead “The reasonable man adapts himself to the world; the unreasonable one persists in trying to adapt the world to himself. Therefore all progress depends on the unreasonable man."
|--George Bernard Shaw
821-65
TEREST रवानामापा
Ein the Troops Home NOW!
मुक पशुओं की पुकार बन्द करोयह अत्याचार
En olonial Ocupation

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jalnış in action
Humanitarian Service
Jain scriptures - "Always be ready to give relief or protection to those who are oppressed and afflicted. Always be ready to serve the sick and suffering. In this way knowledge enters the realm of
action and creates a very special path to liberation called "karma-yoga”. The truly knowledgeable will never stay inactive or be passive bystanders while society remains plagued by darkness”.
Ahimsa is not merely non-participation in destructive activities;
it principally manifests itself in constructive activities and service which leads to the upward growth of man.
- Acharya Vinoba Bhave
Go not to the temple to pray on bended knees, First bend down to lift someone who is down trodden
-Ravindranath Tagore
help create a wave of
HOPE
SA
Jains at Bidada Medical Camp, Kutch
Jains for disaster relief
Jain Youth creating a Habitat for Humanity
Young Jains painting-Siddhachalam Tirth
Habitat for Humanity - Jain Youth pedaling 4000 miles
Jain Youth volunteering to serve food in Barcelona

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Jainism in action
Vegan Lifestyle
While, the term vegetarian generally refers to what one eats, Vegans make a conscious effort to avoid all
forms of animal exploitation, harm, and cruelty
regardless of any perceived "value" to society. This includes abstinence from all animal-based food products including, but not limited to: all meats, fish and all dairy products, lard, eggs, poultry and gelatin. This also includes abstinence from apparels containing animal-derived ingredients like leather, silk, pearls and furs.
Even consumer and household products that have animal ingredients or have been tested on animals like soaps, shampoos, toothpastes, cosmetics, etc.
are avoided.
VEGAN FOOD PYRAMID
EAT SPARINGLY
Vegetable Oils Sweets & Salt
Group
Legumes, Nuts, Seeds Soy Milk, Tofu
Group
SOY
EAT MODERATELY
3-5 Servings
milk
Fruits & Vegetables
Group
EAT GENEROUSLY
5-8 Servings
COMPASSIONATE FOOD PYRAMID
Whole Grain Breads, Cereal
Pasta, Rice, Potato FREE OF ALL
Group ANIMAL PRODUCTS
EAT LIBERALLY 6-10 Servings
©vegan-raw-diet.com
Produced by JAINA Exhibition Committee
exhibition@jaina.org

Page #54

jalniso in action Socially Responsible InvestmentsSRI) Jains, the believers of Ahimsa, have historically chosen professions that cause minimum harm to other living beings. In this fast paced world of market forces, we need to be aware that Jain values of compassion and non-aggression are not compromised. Every dollar we invest carries an implication with it. If money is invested in a company that creates weapons then that money is inherently invested in war. If money is invested in a company that
slaughters animals then that money contributes to the suffering < of those animals. How does one ensure that their investments have
good returns and are not contributing to a more violent and inhumane world?
&
Many investors, having been faced with this dilemma, have turned
to relatively newly created concept of Socially Responsible
Investments (or SRI for short). These usually come in the form of screened mutual funds. These funds use combinations of three tactics to ensure that their investors capital is not
going against some set of core values. Screening • Shareholder Advocacy Community Investing
It is interesting to note that according to the Social Investment Forum,
investment portfolios involved in SRI grew by more than 240 percent from 1995 to 2003, compared with the 174 percent growth of the overall
universe of assets under professional management over the same time period. It seems like in SRIs we perhaps can have the best of both worlds.0
Google “Socially Responsible Investments”, see for yourself.

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jainişo in action
Poga & Meditation
For thousands of years, Jains have been practicing Yoga and
Meditation for their spiritual upliftment. Yoga develops a strong, healthy and flexible body and helps
unite the mind, body and spirit. It is a precursor to meditation. Meditation enables you to realize and experience the present. Living in the present moment frees you from attachment and hatred.
In this moment you are beyond the effects of karma. Only the
perception of Observer' and Knower' prevails. Where there is action of Knowing and Observing, there is no bondage of karma. You realize that the happiness you seek outside is flowing inside you.
“A person who meditates for two and a half minutes purifying his mind
surpasses one who has done a penance of fasting for two days. The power of meditation is infinite because a pure state of mind, consciousness is worth more than a thousand years of penance"
- Acharya Mahaprajnaji

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Create your own purpose/path
A Journey to Self Discovery and Self Mastery
spiritual beings having a human
experience

Page #57

Battle with yourself! Of what use is fighting others? He who conquers himself by himself gets eternal bliss.
-Uttaradhyayan Sutra
Produced by JAINA Exhibition Committee
exhibition@jaina.org

Page #58

Getting out of your
own Way!

Page #59

Overcoming the voices of
• Doubt • Confusion
• Limitation

Page #60

Breaking Free Of Your Past
(Karma)

Page #61

Celebrate Authentic
You

Page #62
Conclusion * Practice your values * Give Examples * Be an Example to others * Who can stop us then?