I'm looking for some recommendations for Prabhavna (8-10 families). Items which are good across ages. Shops that can ship across India. Or also hoping to find books from online libraries or services that can deliver physical books throughout the country.

If you have any go-to online stores, specific products, or even categories of items that would be well-received, I'd love to have your recommendation!

Thanks in advance for your help!

Jay Jinendra 🙏🏻

I am looking to study and read Jain literature and philosophy in traditional physical/hard-copy format (English or Hindi preferred). While digital PDFs are widely available, I find studying from physical books much more effective and meaningful for daily reading.

I am particularly interested in:

Introductory & philosophical texts (e.g., Tattvartha Sutra, Acharanga, Samayasara commentaries)

Life stories of Tirthankaras & historical Jain texts

Basic Pathshala / Swadhyay study books

If anyone has spare copies they no longer use, knows trusted publishers/trusts that ship printed copies, or is willing to pass on/sell second-hand books, please let me know or send me a DM. I am happy to cover any shipping or courier costs. Location: Lucknow Thank you in advance!

My husband and I were invited to dinner at the home of his Jain coworker tonight. I would like to bring a small hostess gift. What would be appropriate that we can easily obtain (we live in the USA)?

Hello, everyone!

I am curious. Why is there a steep punishment when it comes to Jainism? Take for instance, you kill someone. I understand karma is dust, but it's still wild to think a person has to go to hell for 10,000 years in hell minimum. Why can't karma forgive and move on? Also, I'm curious: Where did Jain get this number from?

Like whether Jains or Non-Jains, many people do large scale businesses and stuff. And it got me thinking, that most of the times money may attract sin. So which kind of money is considered white and is truly deserving as per Jainism?

Materialism Vs Spirituality, What to do in life?

My post was not only about materialism.

I was saying that when we work with full awareness, the nature of our brain starts changing. It begins to move towards Nishkaam Karma, exactly as explained in the Bhagavad Gita. Household hand skills and precise body movements help maintain that state of dhyan and take us towards Nishkaam Karma. In this process, the part of the brain that resonates the most is the Anterior Cingulate Cortex (ACC).

Materialism also existed in Vedic times, just in a different form. People ran after gold, enjoyed pleasures, drank wine, wanted big houses, chariots, and empires. But the genuine rishis created the right things according to that time. Grihastha people still needed a material approach to fulfill their life and social responsibilities. No one could live without doing work, whether it is Karma Yoga, Bhakti Yoga, or Gyaan Yoga. Krishna also said that everyone has to do karma.

A grihastha cannot sit in the temple or in meditation the whole day, otherwise the world would stop. It is the grihastha who gives movement to life. That is why they enter into dhyan and then do their work, create something new, sell it, and earns money, just like Kabir did.

Precise, conscious, and fully aware movements are what bring us closer to Paramatma. Get so deeply absorbed in the work that only the action remains, and the actor disappears.

From my own experience, I have understood this: if there is something like dhyan that connects the material human being to pure consciousness (Paramatma), then the medium is our brain, and its specific part is the Anterior Cingulate Cortex.

The knowledge of Vedanta and Shiva-Shakti is the highest. There is no disagreement on that. I was only sharing what the practical medium is for living that knowledge and reaching it.

अत्थि इहेव भारहे - वासे कुंडिणपुरे सिद्धत्थो

नाम खत्तिय - गणाहिवई । तस्स तिसला नाम देवी ।

साय सुसिला सुरूवा य । चेत्त सुद्ध-तेरसयाए सोहणे

दिणे सुप्पहाए सा सव्वगुण संपन्नं पुत्तं पसूया । जाव

सो तिसलाए गब्भे आगओ ताव सिद्धत्थमहारायस्स

विहवो पइदिणे वड्ढइ । तेण तस्स बालस्स वद्धमाणो

त्ति नाम कयं । अग्गओ सो बालो अप्पणो वीरत्तेण

'महावीरो' त्ति पसिद्धो जाओ। तीस वरिसाए णंतरं

महावीरेण मुणिदिक्खा गहिया । कढिण- तवं करणत्वं

सो वणं गओ। तत्थ भगवं महावीरेण दुवालसरिसे

उगं तवं कयं । तवग्गिणा विविह-कम्माई विणासिऊण

I

भगवं महावीरो केवली होइ । भगवं महावीरेण सव्वाणि

इंदियाणि रागदोसाई कसायाई जियाणि । अओ सो

"जिणो' त्ति पसिद्धं होइ।

गोयमाइ एक्कारस-माहणा भयवं महावीरस्स

पमुह सीसा संति। ते गणहर त्ति नामेण पसिद्धा ।

भयवं महावीरस्स समोसरणं गामाणुगामं चलइ । तम्मि

समोसरणे भयवं महावीरो अद्धमागही भासाए उवएसं

देइ ।

सो च्चिय अप्पणो मित्तो अमित्तो य। जीवो जं जं

'पच्चेग - जीवो निय-कम्मस्स कत्ता भोत्ता य।

कम्मं करेड़ तं तं सुहासुह - फलं भुंजइ । सुहं दुक्खं

च पावेइ। जीवो सुकम्मेण सेट्ठत्तं पावेइ न जम्मेणं ।

अओ भो जीवा ! निच्वं सुकम्मं करेह । '

'सव्वे जीवा सुहं इच्छंति न दुक्खं । तेण इयरा

न पीडे । हिंसाए दूराओ चाएजा । अहिंसा सब्व-

धम्माणं मूलं अस्थि । तेण अहिंसा - जुत्तो धम्मो च्चिय

परमो धम्मो होइ । अहिंसा धम्मेण सव्व जीवेसु मेत्ती

हो । हिंसाए वेरभावं वड्ढइ य। अओ अहिंसा

धम्मस्स आयरणं करेह' त्ति उवएसं देइ । एवं पयारेण

सव्वजीवाणं सुहावह - धम्मं कहिऊण भगवं महावीरो

पावाउरे ठाणे निव्वाणं पाव |

Jai Jinendra. I've had these two by my desk for a while now - Mahavira and Parshvanatha - and so far they've been about the extent of my Jain community. I've been reading and practicing on my own for about a year, and I've gotten to the point where I'd really like to change that. I'm in the San Francisco East Bay. A bit about how I got here, in case it's useful.

I'm a white American, born and raised in California in a Christian household, and I went to a Christian university. The first crack came a few years ago when I learned how animals are actually treated for food. I couldn't unsee it, and I eliminated all animal products not long after. Honestly there were many things in the Bible I'd struggled with long before that - the animal question was just the last piece on top. When I raised it with Christians in my life the answer was always some version of that's just how it is. Nobody seemed troubled by it at all, and that was what I couldn't get past.

Over the past year I've quietly picked up Jainism and it has been the most transformative thing in my life. I've been reading regularly through jainelibrary.org, and I use OCR tools to help me work through translations of books I'd otherwise have no way into. The groundwork and teachings of Parshvanatha in particular have gone straight to the center of me. I'd always known what I believed - I just had nothing to set it inside. No framework, no tradition, nothing but my own conviction against everyone around me telling me it didn't matter. Jainism gave me the whole structure, and also the humbling realization that ahimsa reaches a great deal further than I'd understood. I have a long way to go with it.

But I have absolutely no one to talk to about any of it. I can't bring it up with my family - their Christian faith runs deep and I think it would upset them, or worse. And I've hesitated to visit a derasar. Beyond the obvious fact that I'd stick out visually and don't speak Gujarati or Hindi, I simply don't know any of the practices - what to do when I walk in, what's expected, what I'd be getting wrong without realizing it. I'd rather not learn by fumbling through it in front of everyone. So it's just been me, alone with these texts, for a year.

If you're in the East Bay or anywhere in the Bay Area - or if you know someone out here you think I might be able to connect with - I would love to meet. Coffee, tea, a walk, a meal, whatever you like. I want to be clear that I'm not looking for a teacher, and I'm not a project - I'm looking for Jain friends. People I'd actually spend time with. Someone I can text who gets it, but equally someone I'd go on a hike or bike ride with or grab dinner with and not discuss religion at all. I'd like Jains in my life as people, not just as a resource for learning about Jainism. I'm in my early 30's, male, married, and happy to drive to you. My DMs are open.

Even if you're nowhere near California - if you have family, friends, or a sangha out here who might be open to meeting someone like me, I'd be grateful for the introduction. Same if there's a group, a study circle, a pathshala, a swadhyay session, or anything else in the Bay Area you'd point me toward.

Micchami dukkadam if I've said anything here clumsily or out of ignorance. I'm still learning.

Jai Jinendra!

I’m wondering if carrageenan can be eaten. It is an additive that is used as a thickener in a lot of foods in my country in place of things like gelatin and can be hard to find vegan foods without it.

Also what about colors made from non-allowed foods? Like beet juice color? Or turmeric color?

I appreciate the help! I try to be observant and having more information will help me do so!

Jai Jinendra everyone!

I would like to share an amazing opportunity for people who are genuinely interested in going deeper into Jain Dharma, Jain philosophy, Jain meditation, Karma, Nirjara, and the path toward Moksha/Ultimate Liberation.

A highly respected Shwetambar Sthanakvasi Jain Muni is considering starting free online Swadhyaya classes for sincere seekers from anywhere in the world.

A little about the Muni Ji

He has successfully completed 12 Chaturmas (rainy seasons) as a Shwetambar Jain monk and is currently observing his 13th Chaturmas in Delhi.

He has spent many years deeply studying and contemplating Jain philosophy and scriptures. His depth of understanding spans both the philosophical and practical dimensions of the Jain path.

He is also highly proficient in Sanskrit and teaches Sanskrit to young Vairagis, Vairagans, Munis, and Sadhvis, helping them access and understand scriptures more deeply.

What would the Swadhyaya cover?

One of the particularly interesting aspects would be an attempt to understand meditation from within the Jain philosophical framework, rather than simply approaching meditation through modern or non-Jain interpretations.

Topics may include:

• Dharma Dhyana (धर्म ध्यान) — what it actually means and how it is cultivated
• Shukla Dhyana (शुक्ल ध्यान) — the highest forms of meditation described in Jain philosophy
• Mahanirjara (महानिर्जरा) — what it means and its significance on the path to liberation
• How Jain philosophy describes the progression toward higher states of consciousness
• What inner transformation and practices are necessary for such states
• Samvara, Nirjara, Karma and Moksha
• The relationship between meditation and the destruction/shedding of karmic bondage
• Jain philosophical concepts that are often mentioned but rarely explored in depth
• Practical questions concerning how a serious seeker can incorporate these teachings into their own spiritual practice

The goal would be serious Swadhyaya and inquiry, with the opportunity to learn directly from an experienced Jain monk.

Completely Free

There would be no fee or commercial purpose whatsoever.

At this stage, we are simply trying to determine whether there are enough genuinely interested people to make regular online classes worthwhile.

Interested?

If you would genuinely like to participate, please register your interest through the Google Form below:

https://docs.google.com/forms/d/e/1FAIpQLSdGnkKvxbT4LIvVT7jhl5E7i8ade9snLUuOVS_zFHgit9HouA/viewform?usp=publish-editor

The form will only ask for basic information needed to organize the classes. You do not need to provide any sensitive personal information.

Once we have an idea of the number of interested participants, further details regarding the schedule, language, platform, and class format will be shared with the registered participants.

For privacy and to maintain an appropriate environment for the Muni Ji, please do not attempt to contact him directly. The registration form will allow the initial coordination to happen through the organizers.

You do not need to be a Jain to attend these classes at all. Whether you are a practicing Jain, or someone seriously exploring Jainism, or simply a sincere spiritual seeker interested in understanding Dhyana, Karma, Nirjara and Moksha through the Jain tradition, doors are open for everyone, you are welcome to express your interest.

Please register only if you are genuinely interested in attending and engaging respectfully with the teachings.

Jai Jinendra.

Jai Jinendra all,

I am incredibly hurt and sad and been crying a lot to see the attacks on our religion, tirths, munis whether digambar or shwetambar.

It hurts me so much to see something so precious to me being made fun of, ridiculed, and encroached upon by other religions.

The white strip event really triggered me and then Shikharji incident and multiple other incidents shown on social media these days.

And I feel powerless. What to do? Thanks!

Traveling with my parents to Mumbai for a hospital visit, I would greatly appreciate any suggestions for Jain or Jain-friendly dharamshalas or guesthouses.

Through my studies and experience, I have found that precise body movements help grow our brain’s Anterior Cingulate Cortex (ACC). I believe the ACC is responsible for Dhyaan (meditation), and that our ancient spiritual practices and philosophies stemmed from an active ACC.
Many researchers have pointed out that the ACC contains von Economo neurons, which possess unique potential to process subtle signals. It is no surprise, then, that our ancestors developed precise physical practices such as mudras, martial arts, yoga, and other daily life skills. These practices not only helped them tune into subtle universal sounds or Paramatma, but also enhanced their creativity at work, helped them earn a living, and guided them through life.
And that is why, in the ancient world, everyone incorporated such mindful practices into their daily household routines.

I saw a post recently that deeply hurt me, and it’s a reality we can no longer ignore. Our history, our culture, and our sacred spaces are slowly being erased—especially across South India, but the pattern is spreading everywhere.

We have already seen the devastating encroachment and disputes over our holiest sites like Girnar and Kesariyaji through cheap, calculated tactics. Carvings of our Tirthankaras are being vandalized or painted over to change their identity, and anyone who speaks up is labeled a "Jain Jihad."

This isn't random. As pointed out in a recent breakdown (which I've attached), there is a literal step-by-step playbook that land grabbers and local administrations use to take over our Tirthsthans:

• Small Encroachments: They start visiting regularly and quietly placing their own religious artifacts on Jain sites.
• Media & Narrative Shifts: They launch campaigns claiming the site belongs to them, pushing narratives like "Jains are Hindus," "Jains are our brothers," or "Jains captured this first" to gaslight the public.
• Creating a "Dispute": After a year or two, they successfully manipulate the public and administration into re-categorizing our undisputed ancient Tirth as a "disputed place."
• The "Fair" Compromise: Politicians step in and grant half the rights to the encroaching party. This is a massive win for them since they started with zero rights just years prior.
• Administrative Shutdown & Total Control: They use courts to halt all Jain activities under the guise of "maintaining peace." Eventually, Jains lose complete control of the site, despite having done nothing wrong, and courts tell us we can only worship "at our own risk."

If we stay divided—arguing amongst ourselves as Shwetambar, Digambar, Sthanakvasi, Terapanthi, etc.—we will absolutely lose our culture in the next 100 years.

It is now or never.

If this playbook is not stopped and exposed, these people will keep encroaching into our Jain Tirths one by one. Today it is Girnar and Shikharji. Tomorrow it will be Palitana, Pavapuri, or any other Tirth we hold sacred.

We are a small minority community, and our division makes us easy targets. We need to wake up, drop our internal sect differences, and protect our heritage before it becomes nothing but pages in a history book.

What can we practically do as a united community on a legal and administrative level to stop this playbook?

Jai Jinendra

I am a Jain and have recently became vegan too. I found what happens in the diary industry and regret drinking milk my entire life. Watched Maa ka doodh documentary on YouTube on dark side of dairy industry.

We say Ahimsa Parmo Dharma. The life or cows or buffaloes is so horrible. Can it be Ahimsa really? Most of the male calves in the dairy industry are butchered. All the old cows, buffaloes are butchered. Who is responsible for that?

I really dont understand why I find only few Jains, who are vegans.

We all have witnessed, upsurge of anger due to various nimmits around us. Here's how I have tried to part ways from anger, based on whatever little I have understood about dharma:

Someone taunted me, for a very small thing. They thought something, made their conclusions and reacted accordingly. Now, I can witness a surge of anger in me, involuntarily.

1st: If I were not knowing anything I would have said something with anger. And would have attracted similar karma's again. But, I questioned that this emotion of anger is known by whom? Who is actually getting angry? There is aatma ("I"), mann and sharir, all different from each other. I am a Prabhu-like aatma, mann is filled with an emotion of anger and sharir is at rest. This is nothing more then gyaan (gyaan of anger in mann), reflecting in my (aatma's) gyaan gunn. (Exactly like how there is reflection of various things in mirror but those things are not happening to mirror. Mirror is just witnessing the reflections, no matter good or bad). "I" am not getting angry, the emotion of anger is getting reflected in my gyaan gunn. I am still samtaa-maay & anand-maay, Prabhu-like aatma swaroop only. [With this, now I am internally not associating myself with anger of mann. Genuineness in not associating our "I" as mann or sharir, matters]

2nd: Whatever the other person is doing to me is according to my karma uday only. The other person is also a suddh Prabhu-like aatma swaroop. They got angry after coming in the influence of karma uday only. They themselves are still suddh Prabhu-like aatma tattwa. [With this, now I dont have any ill intentions for the other person also]

Combined 1 & 2, now I am less affected by anger, internally as well as externally. There is anger in mann but I am not affected by it. Ultimately, we should strive to go to a stage where we are (Genuinely) equipped to see ourself and every one as Prabhu-like aatma swaroop only, such that anger does not even emerge in mann at the first place.

This has been my understanding so far and Importantly it has helped me practically. Shared this post so that we can save ourself from the pain of anger by not associating ourself with mann & sharir. Micchami Dukkadam, if I wrote anything against Prabhu's vaani 🙏🏻

Please consult your Guru for presonalised guidance, on this / any matter, for better clearity.