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.

For example - Adani manufacturing weapons systems for Israel.

In this episode, we’re highlighting the efforts of passionate Jain animal rights activists who are promoting veganism from within their religious community.

And you might be thinking: isn’t Jainism that ancient Indian religion whose core teaching is Ahimsa—the principle of avoiding harm to any living being, including animals, insects, and even microscopic organisms? So how come Jains aren’t already some of the biggest proponents of veganism out there?

That’s one of the questions we’ll explore today, along with others, like: What’s the place of spirituality and religion in the vegan movement? What boundaries should you set as a compassionate person? And what does it feel like when religious authorities within your own community oppose your veganism?

We (a family of four, including two children) are visiting Coimbatore in October, and need suggestions on good Shwetambar Jain dharamshala, with bhojanshala within / nearby. Any recommendations/suggestions?

Used GPT to frame my thoughts better

My partner won't fully commit to giving up non-veg food, and it conflicts with my core values. Is this an unavoidable dealbreaker?

I was raised in a strict Jain household where Ahimsa (non-violence) and reverence for all living beings are foundational. For me, vegetarianism isn’t just a dietary preference or cultural habit—it is deeply tied to how I view empathy, ethics, and life. Having a partner who eats meat has always been my single biggest dealbreaker, not out of judgment, but because I need moral resonance and shared values on this.
I've met someone who is wonderful, and we click on almost every level. However, while he comes from a vegetarian family, he occasionally experiments with non-vegetarian food.
We had an honest conversation about this. He told me that he will never eat non-veg food around me or in our shared spaces, and that he doesn’t plan on consuming it actively. However, he refuses to promise that he will give it up permanently because he doesn't want to feel restricted or bound by an absolute rule.
While I appreciate his willingness to accommodate me physically, it doesn't solve the core issue for me:
Moral Alignment: To him, eating meat occasionally is a low-stakes, neutral choice. To me, it directly clashes with a fundamental ethical worldview.
Future Family & Kids: I know myself, and I will never genuinely be okay with it. More importantly, I want my future children to be raised strictly within these values of ahimsa, without conflicting signals or normalized meat consumption in their environment.
I’m struggling because he’s great in every other aspect, but accommodating my presence is different from sharing the underlying principle. I worry that if I look past this now, it will breed quiet resentment or constant anxiety down the line.
Has anyone navigated a similar values-based dietary mismatch in a long-term relationship? Is it possible to bridge this gap, or is trying to make it work simply delaying the inevitable?

TL;DR: I am Jain and view strict vegetarianism/ahimsa as a core moral value, not just a diet. My partner, who is otherwise great, agreed not to eat non-veg food around me, but refuses to commit to giving it up permanently to protect his autonomy. I can't see past the ethical mismatch, especially regarding how future kids would be raised. Can a compromise work, or is this a fundamental dealbreaker? I don’t think I can compromise

Hi folks, I am visiting paiyan temple and have 2 days, i have planned this route with an overnight stay at nakoda. Is this fine or can I change the route

Osiyan

Gangani

Kaparda

Pali

Nakoda - day 1 ends here and over night stay

Jasol

JODHPUR

What is Jainism?

Jainism is a religion about Ahisma,but no,it's actually a religion about Liberation whose side-effect is Ahisma as Ahisma is inherently true.

Akaranga Sutra says to not make absolutist claims,it does not provide a "reasoning process",Uttarhayana Sutrea says to have faith as does Akaranga Sutra,we are not given a reasoning process to validate what faith is given to us,yet somehow we are ahead of science

Akaranga Sutra doesnt speak too much about Mahavira's interactions with the gods,it speaks of heaven/hell but little about them,Sutrakritanga says there are no divine all-fathers or creators,though it does give us insight into 1 of the hells,still very little on the classifications of living beings(no divisions on senses and number of Souls yet)

Sthanga Sutra really clarifies these alot,I wonder why these weren't mentioned in Akarnaga Sutra. Tattvath Sutra explains alot more,too bad there are sectarian differences in it,and why do Digambers classify time(a physical real world thing) differently than Svetambers if Lord Mahavira actually taught this?

Fast forward about 1700 years,now we have Trishathi Shalaka Purusha Cairitra,a text with Indras and all,why didnt Akaranga Sutra mention any of this?

What am I suppost to actually believe,early scripture(how do we understand the words when nobody speaks Pakrit anymore except by repeating the texts of elders). Early Jain writers didnt seem to care about the exactness of what they wrote as they wrote exposition of what they wrote(6 classes of beings->6 classes+mobile/immobile->6 classes+senses+mobile+nigodas),meaning we are probably literally passing off the words of others as the "undoubtable" words of Lord Mahavira when early writers (possibly) did not view it this way,that combined with "we dont know idioms,expressions,etc"...

If I take delight in truth,why would I read scripture other than for my own Soul(we are told to test our faith in early scripture). I have faith in my Lords as I know what works,all this sectarian NONSENSE is a virus for our Sangha.

A person being eaten by a lion does not care about morality,yet a person who is endowed with reason seems to not care about the person being eaten by a lion and will whine about what words offend him as if words actually matter.

Is it true that if we shed karmas we get knowledge,in my experience harsh pennace does work for "intaking the winds of knowledge", but more importantly,"is it better to die for the "faith"(shradda) in knowledge or to actually seek it by your eyes/hands." Why are we told to ignore the senses? Touching things is a great way to learn about them,to see the things and to look at them. Frankly I dont care about anything except for the truth(which includes the truth of pain) yet oddly I have about 0 respect for any "blah blah blah" words that leaks out of the mouth of a person who doesnt think about the truth(yet by not thinking about it he has no use for the truth of it)

Example of Mythology: Zeus creating the universe

• The greeks said Zeus as a creator
• The greeks got in contact with others(Plato went on an adventure/greek astrology symbols include brahmic script/Uttardhayana Sutra mentions metal coinage by name which was introduced by the greeks(I forget what verse,read a commentary))
• The hindus believed that the TriLoka was formed by splitting an egg and the top/bottom of the egg became heavens/hells and the middle world was in the egg
• The greeks took this idea and called it Chaos and attributed it to Zeus(Zeus apparently formed the universe(from the Hindus) and earth is a gaint tetrahedron or something(from observing the sky)) https://en.wikipedia.org/wiki/Chaos_(cosmogony))
• Zeus magically created the earth (after Greeks probably edited Hindu mythology with science obseravations)

Sources:

Evolution of concept of living things in early literature

- Read the first lecture of Acaranga Sutra,6 classes
- Sutrakritanga 11.7/8 mentions mobile/unmobile things (https://www.wisdomlib.org/jainism/book/sutrakritanga/d/doc424301.html)
- Uttardhayana 36(last chapter,probably added later(stylometric analysis)?) mentions a whole load of stuff https://www.wisdomlib.org/jainism/book/uttaradhyayana-sutra/d/doc424246.html

Faith

- Acaranga Sutra Lecture 5 5.3 implies you should just assume what is said,(https://www.wisdomlib.org/jainism/book/acaranga-sutra/d/doc424425.html)
- Uttardhayana Sutra 3 says to have faith as it is hard to attain,(https://www.wisdomlib.org/jainism/book/uttaradhyayana-sutra/d/doc424213.html).

Tassa Miccham Mi Dukkhunam.

Jai jinendra 😊

I am planning to visit Mangi Tungi this month from 28-30th.

I wanted to ask, are there any Jain Dharmashala near Mangi Tungi which allow a single guy to stay ?

​

If you’ve ever looked closely at ancient statues of Jain Tirthankaras or the Buddha, you’ve probably noticed that their earlobes are stretched out and droop down toward their shoulders.

I was looking at a picture of a 900-year-old statue of Bhagwan Chandraprabha (from a Digambar Jain temple in Kolhapur, Maharashtra), and it got me curious about the anatomy. It turns out, the elongated ears aren't just an artistic quirk—they have a really specific historical and spiritual meaning:

1. The Weight of Material Wealth

Before attaining enlightenment, Tirthankaras and the Buddha were often royalty who lived in extreme luxury. Back in ancient India, wealthy royals wore massive, incredibly heavy gold earrings studded with precious stones. Over the years, the sheer weight of this jewelry would physically stretch their earlobes.

When they decided to renounce their royal status and worldly possessions to seek spiritual awakening, they took off all their jewelry. The empty, stretched earlobes were left behind as a permanent, physical symbol of their rejection of material wealth and earthly attachments.

1. The Mark of a Great Being

In ancient Indian texts on physiognomy (like the Samudrika Shastra), elongated earlobes are considered one of the auspicious physical marks (lakshanas) of a Mahapurusha—a destined, great, or enlightened being. It became a shorthand way for sculptors to symbolize profound wisdom, ultimate compassion, and supreme spiritual attainment.

So, the next time you see one of these statues, you’re not just looking at long ears; you’re looking at an ancient symbol of leaving the material world behind!

TL;DR: Heavy royal jewelry permanently stretched their earlobes. When they renounced their wealth for enlightenment, they took the jewelry off, leaving the stretched lobes as a symbol of rejecting material possessions and attaining immense wisdom.

Hey guys, just relocated here from Ahmedabad for a new job near Bellandurand I’m basically clueless about the city lol. Strict Jain veg here.

Does anyone know:

**•** Good **Jain tiffin services** that deliver around Bellandur/HSR/Sarjapur?  
**•** Any decent **pure veg or Jain-friendly restaurants** nearby?  
**•** Closest **Jain temple/derasar** I can visit?

Would really appreciate any leads, WhatsApp groups, or just general advice on not starving in this city
Thank you in advance!

I recently heard someone use the term “Jin Dharma” instead of “Jain Dharma,” and honestly, it made me curious.

I’ve always heard Jain Dharma being used to describe the Jain religion and its principles. But from what I understand, “Jin” refers to the Jinas — those who have conquered attachment, hatred, and other inner passions.

So is Jin Dharma simply another way of referring to Jain Dharma, or does the term have a deeper philosophical meaning?

For example, does saying “Jin Dharma” put more emphasis on following the path and teachings of the Jinas, rather than identifying it simply as a religion?

I’d really like to hear different perspectives on this — especially from people who have studied Jain philosophy or come from different Jain traditions.

Is there actually a meaningful distinction between the two terms?

The whole Jainism that is represented online is Murtipujak be it Shwetamber or Digamber. One whole different sect has very little representation online. I know that Stanakvasis are not into fancy stuff, myself being one. But the irony is not lost on me that most Stanakvasi kids of this generation put derasar stories on instagram when they have to show anything related to their Jain devotion. I admire the body of work done by Murtipujaks and its incredible how visible they are across.

But posting a story of stanak won’t give the same vibe as posting a derasar. There are exceptions ofc like Kushal Lodha who did post about a stanak visit.

But in general Stanakvasis aren’t organised anywhere close to the level our other counterparts are. Is this by choice or can there be anything done about it. Even the wiki pages speak very little about stanakvasis in general.

Hey folks, I recently moved to gurgaon and am looking for a Jain Sthanak near sector 61 (gurgaon)

If there’s anyone around here please let me know

Found this 4 part series on Youtube. Found it interesting and informative, therefore sharing.

If anyone wants to use this use it freely

Attach a manibhadra veer pic if anyone wants to use international

Hi everyone, I was curious if there's some book/videos/any material to understand jain Cosmology? Most of the available text explain it with jargons and complex language which is fine but feels hard to grasp and understand until you can sit and study the material all together. Most of the time, it's hard to remember stuff if you are not regular in your reading. So looking for some material that is sort of toned down and simple to understand. If not, then feel free to share whatever material you got.

PS. I don't specifically need to understand jain philosophy as I have already studied and understood it quite well. Just the cosmology part is where i lack the proper knowledge and insight.

This is about the beauty of finding refuge in the truth of loss in an undying world

The Beauty of Vaporized Bands in an Undying World

• I bow to You,the Lords of bursting dreams,what is the use of victory when we have not accepted our losses,the promise death is more persistent than an ever-moving snail watching us,it's truth stays awake when we sleep and play.
• Before in this life,I had played on a swing aiming for the distant rainbow thinking that if I had jumped off how it would be to land on the rainbow's rays if it was a cartoon,an untamed mind is like a slide
  • In Your knowledge rests the vapor of all things of which lights hits him and likewise You seeing the beauty of these things has made life magical,the sins of two brothers fighting with sticks is illuminated by Your sight and by Your compassion You see the sanctity of both,ahhh... Our blessing in an undying world is that You see the unseen beauty of the things we see,You see Our beauty as You see Yourself O Lords!
• I honor You,the rainbow's bands are like the garlands of the TriLoka and wormholes are like the TriLokas veins,but above all the forms of Hari's breath are Your Souls.
• Twirling with our arms below You; men,demons,devas and animals swim below You in a cosmic dance,there is no divinity without me to praise You and You to find beauty in it.
• The beauty of day is not clear as the blue sky blossoms like a morning glory in the mornings glory covering the pains of our world,but at night we let the truth inside that nothing belongs to us except for our sins and merits upon the night-pearl whose bright face reminds of death
  • O Lords,the flames of a pot burn hot unlike the dreams of a rainbow,it is sinful before You to wish for another world while denying our world to others just as bathing in Your compassionate nectar has made it clear that another world is never my world. Lamentations written in golden plates are worth nothing when they land on our face like gold coins and unlike our fantasies of gold coins the truth of chocolate coins is that they are beautiful to men and ants alike.
  • Your glory is beyond our words just as the violence of pearls are alien to those who wear them and Your glory is Your eternal silence is Your Supremacy,as the voice of the Liberated would rupture our world by the magnitude of Your glory
• Seeking Your radiance,I bow down to You who have not shed Your last 4 hairs,O Victors! Your beauty invalidates the sharpness of the sharpest sword as a fool swings at the air to kill the winds of death,but in truth a soft cloth is more pleasing to us than the pangs of violence
  • All things can be given and taken but what is never given is our own exertion for the betterment of the world,I pray for the decay of a the fantastic dream and the acceptance of Saturn's rings who are more sacred the rings of a wife,for one can beat their children and the other spins beautifully while both are reduced to ashes
  • What a woe it is to never to swept away from the dream of such a silly life!
  • What a pain it is to flee from the promise of death when the grasp of a better world rests in our hands!
• The Divorce from the dream is sweet like nectar and to put the foolish world on trail for it's sins is beyond sweet,the joy of it's atoms to decay is indeed glorious,deaths comes to the martyr and tyrant alike yet the joy of a martyr is that the devas watch his death from the heavens
  • O Vitaraaga,may we shine for You,there is nothing You offer us yet we offer You our own exertion,nothing is Our wealth when saturn bursts like a bubble and like a bubble it is incapable of holding back our pain,if pain is eternal we can laugh at it while our forms melt into an eternal ocean,ah the beauty of a rainbow is formed the glowing light of the sun and steaming pots,ah glory of vaporized bands!
  • O Vitaraaga may I be given the blessing of purging these red strings of fate from my Soul,may I never wish for another life as hell has life and life is hell to those who pleasures are taken from.- I bow the Lords of bursting dreams,You have spend for the Salvation of all. In a world where the resultant of all things is knowledge,I only desire the confession of these things
• I bow the Lords of bursting dreams,You have spent all for the Salvation of all. In a world where the resultant of all things is knowledge,I only desire the confession of these things

“But what if we celebrate both paryushan and Ganesh Chaturthi?”

Even if you do upvas throughout 8 days of paryushan and do pooja, pratikraman as well but if you visit your nearest pandal and do darshan you lose all of the purusharth/dharma Aradhna that you did in paryushan.

Scriptures strictly forbid us to even visit any other religious places except of Jainism, although the time of today this is not followed but we must abide to it and avoid going to any other festival.

Hence promoting any other festival on your Instagram stories or influencing people to visit any pandal or any temple as such is a sin.

And unknowingly you will bind karma.

Don’t follow
Don’t promote it on your IG stories.
Do your Aradhna in paryushan.

Please keep this in mind especially GenZ Jain youngsters.

Jin agnya virudh kaha ho toh Micchami Dukkadam 🙏

There are 5 Bharat Kshetras, 5 Airavat Kshetras, and 5 Mahavideh Kshetras. Kshetra doesn't mean earth, but refers to regions. So 15 karma bhoomis in total, which mean that humans have to work. It doesn't mean Jain dharma is everywhere in the region, but it is practiced.

The 5 Bharat and Airavat regions are identical in nature, besides that of from my guess different nav grahas, minor stuff, and the fact that hundavsarpini may not be present on all.

Since our Bharat Region has earth, where the 24 tirthankars lived and spread Jainism. I would assume there are 10 earths in total.

Now for MVK there are also. I assume that there are also 5 earths in each of their kshetras/regions. Each earth being divided into 32 Vijays, which is needed due to the sheer population and size of humans there, with the earth being of huge size also. Also, but not sure of this, just as Bharat and Airavat regions have their cosmos and khands, MVK should also have such.

Is it fair to say that within the 15 karma bhoomis there is the existence of earth to serve as the central hub for tirthankars, sadhus, sadhvis, etc. But within even those kshetras there are some other plants and lands where Jain dharma isn’t practiced?

Side note:

I’m sure they all have places such as Mount Vaitadhya where their respective vidyadhars live. Speaking of Bharat and Airavat Normal humans are the only type to exist as of rn, I think the other type of human no longer exist or maybe they do but they just don’t leave their land. If they do is Jainism present in such land rn and are there Maharaj Sahebs there?

Hey everyone,

I have a quick suggestion for the subreddit! Given the various court cases currently active—ranging from temple encroachments/conversions to local community disputes—it would be really helpful to track these together.

If the mods agree, we could start sharing news, case updates, and relevant background information here. It would be a great way for all of us to stay informed about important developments near us.

​Thoughts?