Online Courses

This course will continue our immersive journey into the vibrant world of Gujarati language and literature with this second-semester course in the two-semester sequence (Modern Gujarati 1 & 2). This course builds upon the foundation laid in the first semester, focusing on advancing your Gujarati language skills as a research tool for translating the vast and diverse tapestry of Gujarati literature. Through a structured approach based on the Pedagogical Ladder framework (incremental skill development), we will delve deeper into the intricacies of modern Gujarati grammar, vocabulary, and language structure. This advanced knowledge will enable students to further develop research skills for translating modern Gujarati texts and prepare for future studies in spoken Gujarati and pre-modern Gujarati texts.   This second semester course offers an in-depth exploration of Gujarati language structures and grammatical features, focusing on advanced pronouns, negation forms, adjectives, adverbs, participles, gerunds, and complex verbs. The curriculum is designed to enhance linguistic proficiency by examining passive voice, causatives, relative and correlative constructions, and expressions of necessity. Students will also delve into special grammatical cases and conversational techniques, with an emphasis on cultural contexts and idiomatic expressions. The semester concludes with a comprehensive review and assessment, ensuring students are well-equipped with advanced conversational skills and a deep understanding of Gujarati language nuances. In addition to enhancing language skills, our course will continue to cover various cultural, religious, and philosophical aspects of Gujarati culture, history, and traditions. We will further explore the rich cultural history of Gujarati literature, examining its progression from its origins in 12th-century religious and epic poetry to its modern forms. We will study the language's adaptation through influences from Jain scholars, the Bhakti movement, and Western education. By the end of this course, students will have acquired:Comprehensive understanding of advanced Gujarati grammarStrategies for mastering skills required to translate Gujarati sources with greater accuracyEnhanced familiarity with the Pedagogical Ladder framework and its application to advanced language acquisitionDeeper insight into the cultural and historical context of Gujarati literature This course is ideal for:Students of South Asian traditions and dharma religions (Jain, Hindu, and Buddhist)Researchers interested in advanced studies of Gujarati language and literatureStudents of South Asian language and linguisticsAnyone passionate about the rich cultural heritage of Gujarat  

This course is a study of Jain philosophy grounded in the practical and moral imperatives of non-violence and compassion. Students will learn how non-violence and compassion emerge from the intricate system of Jain ontology, metaphysics, cosmography, epistemology, ethics, and soteriology. Historical context for the development of Jain philosophy in relation to other South Asian philosophical systems is included, while students will also integrate their learning into their personal, social, and/or professional lives today. samyag-darśana-jñāna-caritrā-mokṣa-mārgaḥ“Correct worldview, correct knowledge, and correct conductcomprise the path to liberation.”– Tattvārtha-Sūtra 1.1 Upon successful completion of this class, students will be able to:Articulate Jain ontology, metaphysics, cosmology, epistemology, ethics, and soteriology.Understand the historical development of Jain philosophy in relation to other South Asian philosophical systems.Demonstrate integration of Jain philosophy into their personal, social, and/or professional lives. 

This course provides an introduction to Jainism in India with a focus on the three “B”s—Belief, Behavior, Belonging. The course surveys the emergence of Jainism in ancient India, the life and teachings of Lord Mahavira, the ascetic and lay aspects of Jain society, Jain philosophy and ethics, and religious practices such as vegetarianism, fasting, and worship. The course lends particular emphasis to the ethic of ahiṃsā (non-violence) and its implications for contemporary Jain animal ethics and environmentalism. Upon successful completion of this class, students will be able to:Chart the historical development of Jainism in India.Identify the major features of Jain philosophy.Connect Jain philosophy to Jain practice, both ritual and ethical practice (“Applied Jainism”).Describe Jainism as a lived religion with its contemporary lived communities and aspects.Describe ethical contestations within Jain communities as they engage current issues such as feminist critique, consumer capitalism, industrial agriculture, climate collapse, and social justice writ large.  

Embark on an immersive journey into the vibrant world of Gujarati language and literature. This first-semester course, part of a two-semester sequence (Modern Gujarati 1 & 2), focuses on developing Gujarati language skills as a research tool for translating the vast and diverse tapestry of Gujarati literature.  Through a structured approach based on the Pedagogical Ladder framework (incremental skill development), we will explore the fundamentals of modern Gujarati grammar, vocabulary, and language structure. This foundational knowledge will enable students to develop research skills for translating modern Gujarati texts and lay the groundwork for future studies in spoken Gujarati and pre-modern Gujarati texts. This class, over the course of two semesters, aims to provide a comprehensive understanding of the Gujarati language, focusing on both script and grammar. Students will delve into the Gujarati script, learning proper reading and writing techniques. The curriculum will cover essential grammatical concepts such as pronouns, cases, and nominal inflections, with an emphasis on understanding grammatical gender and plural forms. Students will also be introduced to various verbal tenses, along with negation and politeness in communication and other idiomatic forms. The course will build on these foundational topics by exploring increasingly complex grammatical structures and syntaxes. In addition to learning language skills, our course will informally cover various cultural, religious, and philosophical points regarding Gujrati culture, history, and traditions. We will discuss the rich cultural history of Gujarati literature, spanning from its origins in 12th-century religious and epic poetry to its modern forms. We will study the language's adaptation through influences from Jain scholars, the Bhakti movement, and Western education. By the end of this course, students will have acquired: Comprehensive understanding of half of the necessary Gujarati grammarStrategies for fostering deeper understanding and mastery of skills required to translate Gujarati sourcesFamiliarity with the Pedagogical Ladder framework and its application to language acquisition Insight into the cultural and historical context of Gujarati literature This course is ideal for: Students of South Asian traditions and dharma religions (Jain, Hindu, and Buddhist)Researchers interested in Gujarati language and literatureStudents of South Asian language and linguisticsAnyone fascinated by the rich cultural heritage of Gujarat 

This course is designed for students who have completed an introductory first-year course in Sanskrit and who are familiarized with the content of the Devavāṇīpraveśikā or an equivalent primer. Students will engage in the reading and translation of an important source from the Jain canon, along with its commentary. This course aims to deepen students' understanding of Sanskrit language and literature, as well as introduce them to the commentarial style and tradition. We may select specific texts that are relevant to students’ research and thus help students with their research in terms of translating primary sources. Learning Objectives Develop advanced Sanskrit reading and translation skills.Analyze and interpret complex Sanskrit texts.Understand the commentarial style and tradition in Sanskrit literature with a particular focus on the Jain tradition, but also in conversation with Hindu and Buddhist traditions.Apply knowledge of Sanskrit grammar and syntax to translation.Discuss nuances of South Asian philosophy, theology, languages, literature, culture, etc.Assist and advise students regarding their research in terms of employment of translations of primary source texts.  

The course incorporates Jain core values as derived from the Tattvartha Sutra and shares Jain philosophy, principles and practices with participants.Our goal is to help people learn to live a Jain Way of Life with greater happiness and equanimity. The sessions will bring alive and simplify Jain Philosophy of Soul and Karma and Jain Principles of Ahimsa, Anekantvad, and Aparigraha using new paradigms. From these core beliefs we will connect to our modern day Jain Way of Life practices. Also, we will discuss and share Jain content with participants.

Introduction to Jainism – Beginner is an introductory class covering key tenets of Jainism. The course will introduce Lord Mahavir and Shrimad Rajchandra. Key Trana Mantrani Mala including Navkar Mantra, Sahajatma Swarupa Paramaguru, Paramaguru Nirgrantha Sarvajnadeva, and Atama Bhavana Bhavata Jiva Lahe Kevalajnana Re and their meanings will be covered. Introduction to daily prayers, prohibition of seven vyasans (sins), and importance of Jain diet will be covered.

Essence of Jainism is an intermediate course which provides a solid foundation to Jain belief and covers a more advanced understanding of the key tenets of Jain principles, compassion for all living beings, importance of Agna Bhakti and path to peace and spirituality. This course is modified to understand the deeper meaning of daily bhakti, satsang and key mantra malas including the similarities of Navkar Mantra and Sahaj Atma Swaroop Paramguru, Paramguru Nirgranth Sarwagna Dev, and Atam Bhavna Bhava Ta Jiv Lahe Keval Gyan Re. Introduction to four gatis (life forms), five Indriyas (senses), four types of kashaya (type of emotions) is included. We will also cover the life of Laghuraj swami and Bharamachariji in accordance with Agas Ashram.

This course incorporates Ten Virtues that characterize Jain Faith as derived from the Tattvartha Sutras and shares basic Jain principles and practices with participants. My goal is to help people learn to be a Jain in Daily Life by possessing these characteristics that will make them peaceful and equanimous. The sessions will bring forth the explanation of these Ten Jain Virtues as propagated by the Arihantas to stop the influx of Karma and release previously accumulated Karmas peacefully by their own efforts. The explanations given will be simple, using everyday language and understanding. By understanding the principles outlined in the class, participants will become aware of Virtuous living.LEARNING OBJECTIVES:The Ten Virtues in Jain Faith – Presented in Day-to-Day contextJain Philosophy of Soul, Karma and Liberation as relevant to present lifeHow these Virtuous Practices could lead one to live a peaceful life and achieve Salvation.Greater awareness and knowledge of fundamental principles propounded in ancient scriptures relevant to modern life.Strengthen and unify our community.Make this world a better place for all life.Peaceful and Virtuous everyday life.

This course offers an introduction to Jain Studies. Begin with an exploration of key Jain teachings and practices, focusing on the principles of non-harming (ahiṃsā) and non-possession (aparigraha), both central to the tradition. Delve, then, into the Three Jewels of Jainism—right worldview, right knowledge, and right conduct—and examine how these principles shape the foundation of the Jain tradition. Next, investigate the profound connection between Jainism and animal advocacy, exploring the teachings of Mahavira on animals as well as contemporary Jain practices of animal care. Afterwards, explore the Jain perspective on the human body, including the importance of health, the role of karmas in shaping one’s embodiment, and the fine line between bodily renunciation and the need to have good health. Finally, observe how Jainism’s commitment to compassion and social justice is expressed through transformative social initiatives, focusing on the work of Acharya Chandanaji and the global reach of her charitable organization, Veerayatan.  This is designed as a one-week course that will take approximately 3 hours to complete, and includes a series of 14 lectures with accompanying readings and a final quiz to guide you through essential foundations in Jain Studies. Learning Objectives:Understand the core principles of Jainism, including the practices of non-harming (ahiṃsā) and non-possession (aparigraha)Analyze the Three Jewels of Jainism (right worldview, right knowledge, and right conduct)Evaluate the relationship between Jainism and animal advocacyLearn the Jain perspective on the human body and its role in spiritual practiceAssess the role of compassion and social justice in Jainism

What do Jain teachings have to do with my life today?  Learn how to answer this question with Jain philosophical texts that provide perennial guidance that applies to your most common everyday life situations. 

Mohandas K. Gandhi (1869-1948) is well known as the leader of India’s nonviolent struggle for independence from the British Empire. What is less well known is the great variety of traditions that went into making up Gandhi’s philosophy. These traditions include the Vaiṣṇava Hindu tradition in which he was born and raised, as well as the Jain tradition, a prominent tradition of his native state of Gujarat, which had a profound impact on his worldview and his advocacy of ahiṃsā–non-violence in thought, word, and action–in all aspects of life. This course will explore the considerable impact of Jain thought and practice on Mohandas Gandhi, and the role of the Jain tradition in his path to becoming the Mahātma: the great soul who has inspired generations not only of Indians, but of people around the world who yearn for the nonviolent transformation of global society. Of particular interest will be the teachings of Gandhiji’s Jain guru, Sri Rajchandra Mehta (1867-1901).

Explore the meanings, history, and practical applications of the cultivation of the Jain virtues of benevolence towards all living beings (maitrī), sympathetic joy for the virtuous (pramoda), compassion for the afflicted (kāruṇya), and equanimity towards the unvirtuous (mādhyastha). Begin by defining each term according to Jain textual sources. Next, appreciate the moral significance of these virtues and its various applications. Finally, with this conceptualization and history in mind, bring your fresh and deeper understanding of these virtues into the present and apply them in daily life. This course includes comparative study of the bhāvanās as they are interpreted and practiced in other dharma traditions. Learning Objectives:Understand the relevance of the four bhāvanās in Jain ethics and soteriology.Critically consider their context, and compare with other religious traditions.Bring your own insight of the bhāvanās into the present and apply them in daily life.

Committed to nonviolence (ahiṃsā) since its ancient beginnings, the Jain tradition has admonished the mistreatment, slaughter, sacrifice, and consumption of animals for thousands of years. In light of these commitments, Jains have traditionally lived a lacto-vegetarian lifestyle, advocated for the legal protection of animals, and have created sanctuaries for animals for centuries. In ancient and medieval scriptural sources, we even find restrictions on the consumption of dairy itself, suggesting potential pre-modern Jain commitments to what would now be referred to as a vegan lifestyle. And today, many Jains have been advocating for veganism in light of the devastating and irreparable harms involved in the production of dairy in contemporary society.  This course carefully considers the philosophical and historical underpinnings of Jain Veganism, presenting an opportunity for non-Jain vegans to discover a rich philosophical system aligned with their values, as well as an opportunity for Jains to appreciate the philosophical resources within their own tradition which naturally lead to living an ethical vegan lifestyle. 

Refresh your understanding of Jain philosophy or embark on a journey to learn Jain philosophy from the ground up as you survey the Jain tradition’s fundamental philosophical insights

This course looks at how Jains, over a period of about 2,000 years, have developed their own mantras in conversation with both Hindus and Buddhists. We will examine the different versions and meanings of the most important Jain mantra, the pañcanamaskāra, and look at how mantras like OṂ HRĪṂ and ARHUṂ have been related to the soul, karmic destruction, and the path to liberation.  Learning Objectives• Understand the histories of some important Jain mantras, especially the pañcanamaskāra/ṇamokār/navkār mantra• See how Jain mantras have been related to karma theory and the path to liberation• Compare Buddhist, Jain and Hindu interpretations of the mantras OṂ, HRĪṂ, and ARHAṂ/AHAṂ• Examine some ways in which mantras have been used in Jain rituals and material culture 

This course will provide an overview of Jain Dharma based on an important text of the venerated Jain preceptor, Śrīmad Rājcandra. The trajectory of concepts covers Śrīmad’s philosophical proofs for the existence of an eternal soul as an agent, in relationship to bondage and liberation from karma. The approach of this course will be an analysis of these concepts in terms of various categories of philosophy with an inclination towards comparative religion and interfaith dialogue.

Explore the history, philosophies, and many meanings of the popular Jain concept known as “anekāntavāda”. Begin by exploring anekāntavāda’s rich history and understand why this term means much more than just “intellectual ahiṃsā”. Next, appreciate the philosophical complexity of anekāntavāda and its variant applications through nayavāda, syādvāda, saptabhaṅgī, and nikṣepa.Finally, with this philosophy and history in mind, bring your fresh and deeper understanding of anekāntavāda into the present and apply it to one of many important questions of contemporary society.

Modern life’s formal education, Western religious and philosophical systems as well as medical and social sciences make us have the impression that our soul, mind and body work separately, do not quite affect each other, and that mind rules everything. In the popular imagination, philosophy and religion are the places for the mind whereas the gym or doctor’s office are the places for the body.On the path to liberation, Jain dharma shows that soul, mind and body are integrated and that bodily conduct directly affects one’s incarnated spiritual journey. The field of the Anthropology of Senses, in its turn, has shown us that our engagement with specific material environments and practices – whether they are architectural aspects, icons, clothing, food, and other bodily aspects in daily life – shape our perceptions and conceptions about the world we live in, through processes of which we are not always aware, helping or preventing us from reaching true knowledge.The combination of Jain philosophy, explanations, and practices within the framework of the Anthropology of Senses provides means for unveiling daily (perceived as natural) knowledge-obscuring practices, which lead us to distorted perceptions about life and what we are doing here. The course aims to lead participants to an auto-observation regarding how they learn what they learn by exploring how an Anthropology of the Senses both informs, and is informed by, Jain tradition.

Śrīmad Rājcandra (1867-1901) was an important Jain Saint of the late 19th and early 20th centuries who founded a distinct and modern, yet also in many ways quite orthodox, movement of Jainism. While Śrīmad and his followers followed many mainstream Jain teachings and practices, his teachings and the tradition that grew from them are distinct with regards to their emphasis on nonsectarianism, the ability to attain self-realization as a profound experience of one’s spiritual essence in this life or shortly thereafter, understanding of liberation as an attainable goal within 15 lifetimes, a critique of contemporary institutions of mendicancy, and the uniqueness of a bourgeoning lay movement where lay practitioners are the primary source of spiritual authority—a feature that has been widely appealing to Jain lay practitioners. The first half of this two-part course will examine how the events of Śrīmad’s life gave shape to this movement and will look at the philosophical underpinnings of Śrīmad’s tradition based on the Mokṣa-māḷā, a Gujarati text that he composed in 1887, at the age of 20, the same year that he was married, and several years before he attained self-realization and renounced worldly life. In the first half of this course, we will focus primarily on how Śrīmad’s philosophy was informed by notable events in his life, and how in turn these events and this philosophy have influenced the development of the Raj Bhakta Marg, the tradition that has developed from this important modern Jain guru. Learning Objectives:Learn the basic biographical outline of the life of Śrīmad Rajcandra.Understand the social and biographical events that led to the development of the Raj Bhakta Marga.Examine key features of the Raj Bhakta Marga that make it a unique modern Jain movement.

As we have seen in the first half of this course, Śrīmad Rājcandra was an important Jain Saint of the late 19th and early 20th centuries who founded adistinct and modern, yet also in many ways quite orthodox, movement of Jainism known as the Raj Bhakta Marg. In the first half of this course, we focused primarily on how Śrīmad Rājcandra’s (1867-1901) philosophy was informed by notable events in his life, and how in turn these events and this philosophy have influenced the development of the Raj Bhakta Marg. In the second half of this class we will examine the features of Śrīmad’s philosophy in greater depth based primarily on the writings of the Mokṣa-māḷā (1887), but occasionally examining his Ātma-siddhi Śāstra (1896) as well. Moreover, we will examine the central concept of guru bhakti and discuss the importance of understanding Jain bhakti both within Śrīmad’s thought and tradition,but also within Jainism more broadly. We will closely examine how Śrīmad discussed various features of spiritual practice such as the importance of mantra recitation, sāmāyika and dhyāna meditation, and other practices intended to remove one’s karma and give one a direct experience of one’s spiritual essence. Finally, we will unpack the concise and elegant arguments that Śrīmad offers for the existence of an eternal soul—all discussions intended to both edify and inspire practitioners to dedicate themselves to an ardent spiritual practice where one might hope to attain self-realization and even liberation within 15 lifetimes—a significantly more attainable and immediate goal than what is often understood by many in the Jain tradition.  Learning Objectives:Read and reflect on the teachings of Śrīmad’s Mokṣa-māḷā regarding themes of self-realization, bhakti, religious practices, and philosophical discourses including logical proofs for the existence of a soul.Understand the importance of Śrīmad’s emphasis of attaining self-realization and liberation, and how this relates to understanding him as a reformer or a revivalist.Examining key features of bhakti, especially guru bhakti, in the Śrīmad tradition and how this might inform a broader understanding of the importance and role of bhakti in the Jain tradition more broadly.Examine key features of religious practice advocated by Śrīmad and widely practiced by his followers including mantra recitation, sāmāyika, dhyāna, and guru-bhakti.Take time to reflect on philosophical principles of Śrīmad and applicability into daily life.Inquire into the deeper meanings and implications of the Śrīmad’s teachings in dialogue with other Jain teachings and other religious traditions.

Beyond its ethical aim of nonviolence, Jainism offers a rich account of birth, life, medicine, illness, and death. In this class, we will explore principles for bioethics in early Jain texts with some engagement with western normative ethical theories. We will also consider contemporary Jain views on reproductive ethics, antibiotics and vaccinations, animal ethics, organ donation, and dying and death in light of brief case studies. Learning ObjectivesIdentify unique Jain features of life and nonlife such as jīva, karma, multiple perspectivism.Describe how nonviolence fits in the wider Jain historical and soteriological framework.Articulate distinct Jain principles that apply to contemporary bioethical dilemmas.Compare features of Jain bioethical principles to western normative principles.

** This asynchronous, "self-study" course is self-paced and without live instruction. It is best suited for those who have some familiarity with Sanskrit or experience in learning other languages. For those wishing to study in a scheduled, live setting with a university professor, please enroll in 2012 | University Sanskrit 1 Live ** Competency with Sanskrit translation is a key skill for academics in the field of South Asian Studies. It is one of the most important research skills that provides scholars access to resources that are the object of their research. It is also a skill that, when demonstrated with translations in one's publications, gives a great deal of credibility to the academic work of scholars. Sanskrit can also be very helpful to strengthen and deepen one's connection to one's own spiritual tradition. For most Dharma traditions (Jainism, Hinduism, Buddhism, and Yoga), Sanskrit is often the medium of liturgical practices, and Sanskrit texts which tend to form the doctrinal, philosophical, and practical foundation for individual and collective spiritual practices in those traditions. Dharma traditions are deep reservoirs of spiritual wisdom that have the power to transform us personally and collectively in profound ways, and Sanskrit is one of the most important keys to unlocking that great reservoir of ancient spiritual wisdom that is much needed in our own personal lives, and in our collective society at large. In this self-study course, students will gain the important research skills necessary to translate Sanskrit texts by translating modified excerpts from Sanskrit literature. These research skills include basic philology such as etymology, the ability to identify inflexions and grammatical forms, and syntactical analyses. Asynchronous Sanskrit Training2010 | Research Sanskrit: Level 1 is a self-study, asynchronous course. It is the first of a two course series (2010 | Research Sanskrit: Level 1 and 2011 | Research Sanskrit: Level 2) offered by Professor Cogen Bohanec, MA, PhD and Arihanta Institute. Upon completion of both courses, students can expect to complete the Devavāṇīpraveśikā Sanskrit primer (Goldman and Goldman, 1980). In the process, students will learn to memorize, recognize, and recall all major paradigms of inflection (conjugations, declensions, indeclinable suffixes, prefixes, etc.) and use these skills when translating, reading, memorizing, or liturgically reciting Sanskrit texts. The option of asynchronous Sanskrit training is intended as an accessible learning option for self-motivated students who thrive in a self-paced learning environment. Students can move through the course material at their own pace, based on their ability and schedule. Since there are no live classes or synchronous instruction, and given the complexity of the subject matter, students will derive most benefit if they have previously studied Sanskrit, or if they are strongly committed to a daily routine of continued self-study over the course of a year or two, or perhaps longer (keeping in mind that when learning a new language, one should work through a primer more than once). This course may also be useful as a supplement for Sanskrit students who are enrolled in a Sanskrit studies university program, particularly if that course is using the Devavāṇīpraveśikā as a primer. Here, the two course series - 2010 | Research Sanskrit: Level 1 and 2011 | Research Sanskrit: Level 2 - can serve as a tutorial for research skills in basic philology (see “Learning Objectives” section below).  Additionally, students who have previously participated in a Sanskrit program and are looking for a practical review, this course series provides a succinct and comprehensive opportunity to reinforce the necessary skills.Learning ObjectivesLearn to read Sanskrit in Devanagari font.Acquire basic Sanskrit vocabulary.Learn to identify and understand the basic grammatical forms covered in class.Learn to understand key differences between Sanskrit and English syntaxes and to be able to convert Sanskrit syntax into English syntax.Learn basic skills for translation of Sanskrit primary sources for researchBecome familiarized with other cultural and intellectual elements of the broader Sanskrit tradition.

** This asynchronous, "self-study" course is the second level of self-paced Sanskrit and without live instruction. It is best suited for those who have completed 2010 Research Sanskrit: Level 1 and have some familiarity with Sanskrit or experience in learning other languages.**Competency with Sanskrit translation is a key skill for academics in the field of South Asian Studies. It is one of the most important research skills that provides scholars access to resources that are the object of their research. It is also a skill that, when demonstrated with translations in one's publications, gives a great deal of credibility to the academic work of scholars. Sanskrit can also be very helpful to strengthen and deepen one's connection to one's own spiritual tradition. For most Dharma traditions (Jainism, Hinduism, Buddhism, and Yoga), Sanskrit is often the medium of liturgical practices, and Sanskrit texts which tend to form the doctrinal, philosophical, and practical foundation for individual and collective spiritual practices in those traditions. Dharma traditions are deep reservoirs of spiritual wisdom that have the power to transform us personally and collectively in profound ways, and Sanskrit is one of the most important keys to unlocking that great reservoir of ancient spiritual wisdom that is much needed in our own personal lives, and in our collective society at large. In this self-study course, students will gain the important research skills necessary to translate Sanskrit texts by actually translating modified excerpts from Sanskrit literature. These research skills include basic philology such as etymology, the ability to identify inflexions and grammatical forms, and syntactical analyses.  Asynchronous Sanskrit Training2011 | Research Sanskrit: Level 2 is a self-study, asynchronous course. It is the second of a two course series (2010 | Research Sanskrit: Level 1 and 2011 | Research Sanskrit: Level 2) offered by Professor Cogen Bohanec, MA, PhD and Arihanta Institute. Upon completion of both of these courses, students can expect to complete the Devavāṇīpraveśikā Sanskrit primer (Goldman and Goldman, 1980). In the process, students will learn to memorize, recognize, and recall all major paradigms of inflection (conjugations, declensions, indeclinable suffixes, prefixes, etc.) and use these skills when translating, reading, memorizing, or liturgically reciting Sanskrit texts. The option of asynchronous Sanskrit training is intended as an accessible learning option for self-motivated students who thrive in a self-paced learning environment. Students can move through the course material at their own pace, based on their own ability and schedule. Since there are no live classes or synchronous instruction in this course, and given the complexity of the subject matter, students will derive most benefit from this course if they have already studied Sanskrit in a previous course, or if they are strongly committed to a daily routine of continued self-study over the course of at least a year or two, or perhaps longer (keeping in mind that when learning a new language, one should work through a primer more than once).  This course may also be useful as a supplement for Sanskrit students who are enrolled in a Sanskrit studies university program, particularly if that course is using the Devavāṇīpraveśikā as a primer. Here, the two course series - 2010 | Research Sanskrit: Level 1 and 2011 | Research Sanskrit: Level 2 - can serve as a tutorial for research skills in basic philology (see “Learning Objectives” section below).  Additionally, students who have previously participated in a Sanskrit program and are looking for a practical review, this course series provides a succinct and comprehensive opportunity to reinforce the necessary skills. Learning ObjectivesLearn to read Sanskrit in Devanagari font.Acquire basic Sanskrit vocabulary.Learn to identify and understand the basic grammatical forms covered in class.Learn to understand key differences between Sanskrit and English syntaxes  and to be able to convert Sanskrit syntax into English syntax.Learn basic skills for translation of Sanskrit primary sources for research.Become familiarized with other cultural and intellectual elements of the broader Sanskrit tradition.

This synchronous, "live" online course is a 16-week seminar for those wishing to study Sanskrit in a scheduled, live setting with a university professor (class meets twice a week). For those looking to study in a self-paced, asynchronous course, please enroll in 2010 | Research Sanskrit: Level 1. In this course, which is the first of a two course series, students will complete the equivalent of their first semester of graduate level Sanskrit. Students will gain necessary competency for Sanskrit 1 as well as the important research skills necessary to translate Sanskrit texts by translating modified excerpts from Sanskrit literature. These research skills include basic philology such as etymology, the ability to identify inflexions and grammatical forms, and syntactical analyses. This course will be divided into two sections. Upon completion of both of these sections, we will have completed the Devavāṇīpraveśikā Sanskrit primer (Goldman and Goldman, 1980). In the process, students will learn to memorize, recognize, and recall all major paradigms of inflection (conjugations, declensions, indeclinable suffixes, prefixes, etc.) and use these skills when translating, reading, memorizing, or liturgically reciting Sanskrit texts. Competency with Sanskrit translation is a key skill for academics in the field of South Asian Studies. It is one of the most important research skills that gives scholars access to resources that are the object of their research, and it is also a skill that, when demonstrated with translations in one’s publications, gives a great deal of much needed credibility to the academic work of scholars. Sanskrit can also be very helpful to strengthen and deepen one’s connection to one’s own spiritual tradition. For most Dharma traditions (Jainism, Hinduism, and Buddhism), Sanskrit is often the medium of liturgical practices, and Sanskrit texts also tend to form the doctrinal, philosophical, and practical foundation for individual and collective spiritual practices in those traditions. Dharma traditions are deep reservoirs of spiritual wisdom that have the power to transform us personally and collectively in profound ways, and Sanskrit is on one of the most important keys to unlocking that great reservoir of ancient spiritual wisdom that is much needed in our own personal lives, and in our collective society at large. Learning ObjectivesLearn to read Sanskrit in Devanagari font.Acquire basic Sanskrit vocabulary.Learn to identify and understand the basic grammatical forms covered in class.Learn to understand key differences between Sanskrit and English syntaxes and to be able to convert Sanskrit syntax into English syntax.Learn basic skills for translation of Sanskrit primary sources for researchBecome familiarized with other cultural and intellectual elements of the broader Sanskrit tradition.

**This synchronous, "live" online course is a university length (16-week) seminar for those wishing to study Sanskrit in a scheduled, live setting with a university professor (class meets twice a week, Mondays and Fridays at 9:30 a.m. - 10:55 a.m. Pacific). For those looking to study in a self-paced, asynchronous course, please enroll in 2011 | Research Sanskrit: Level 2** In this course, which is Part 2 of 2 (see Course 2012 for first part), students will complete the equivalent of their second semester of graduate level Sanskrit. Students will gain necessary competency for Sanskrit 2 as well as the important research skills necessary to translate Sanskrit texts by translating modified excerpts from Sanskrit literature. These research skills include basic philology such as etymology, the ability to identify inflexions and grammatical forms, and syntactical analyses. Upon completion of this course (and its prerequisite Course 2012), we will have completed the Devavāṇīpraveśikā Sanskrit primer (Goldman and Goldman, 1980). In the process, students will learn to memorize, recognize, and recall all major paradigms of inflection (conjugations, declensions, indeclinable suffixes, prefixes, etc.) and use these skills when translating, reading, memorizing, or liturgically reciting Sanskrit texts. Competency with Sanskrit translation is a key skill for academics in the field of South Asian Studies. It is one of the most important research skills that gives scholars access to resources that are the object of their research, and it is also a skill that, when demonstrated with translations in one’s publications, gives a great deal of much needed credibility to the academic work of scholars. Sanskrit can also be very helpful to strengthen and deepen one’s connection to one’s own spiritual tradition. For most Dharma traditions (Jainism, Hinduism, and Buddhism), Sanskrit is often the medium of liturgical practices, and Sanskrit texts also tend to form the doctrinal, philosophical, and practical foundation for individual and collective spiritual practices in those traditions. Dharma traditions are deep reservoirs of spiritual wisdom that have the power to transform us personally and collectively in profound ways, and Sanskrit is on one of the most important keys to unlocking that great reservoir of ancient spiritual wisdom that is much needed in our own personal lives, and in our collective society at large. Learning Objectives:1. Learn to read Sanskrit in Devanagari font.2. Acquire basic Sanskrit vocabulary.3. Learn to identify and understand the basic grammatical forms covered in class.4. Learn to understand key differences between Sanskrit and English syntaxes and to be able to convert Sanskrit syntax into English syntax.5. Learn basic skills for translation of Sanskrit primary sources for research.6. Become familiarized with other cultural and intellectual elements of the broader Sanskrit tradition.

Engage in a deep interfaith dialogue between Jain Dharma and the Bhagavad-gītā (generally considered to be a Hindu text) by following the basic principles of interfaith dialogue and peacebuilding that are paradigmatic to a variety of sources in the Jain tradition (e.g. the works of Haribhadrasūri, Hemacandra, and Śrīmad Rājchandra). Examine the shared understandings of yoga practice between Jain traditions and that which is advocated in the Bhagavad-gītā, while also underscoring the doctrinal uniqueness of Jain Dharma in terms of metaphysics, epistemology, divinity, and other philosophical concepts. The result is an approach to religious pluralism that advocates for friendship between diverse traditions by showing how a Jain reading of the Bhagavad-gītā can provide a foundation for mutual respect and the valuation of religious and spiritual diversity.

This course provides an in-depth exploration of yoga and meditation as understood within ancient and classical Jain scriptures. In Part 1: Ancient Jain Yoga, students will be introduced to foundational concepts such as āsana, or physical postures, as a tool for purification and meditation. Drawing from early Jain texts, including the Uttarādhyayanasūtra and the Daśavaikālikasūtra, students will learn how restraint of the body, mind, and speech formed early Jain definitions of yoga.  Part 2: Yoga and Meditation in Classical Jain Philosophy, transitions into an examination of the Tattvārthsūtra and its commentaries, where yoga is described as the inflow (āsrava) of karma—representing an obstacle to spiritual liberation. Students will explore the key to liberation through correct worldview, knowledge, and conduct, as well as the role of dhyāna (meditation) as both an austerity (tapas) and a means of wearing away (nirjarā) karma. Through a discussion of virtuous (dharma) and pure (śukla) meditation, the course will highlight how advanced meditation practices lead to spiritual purification and the elimination of karma, providing a comprehensive understanding of Jain yoga's ultimate aim of mokṣa, or liberation. This is designed as a two-week course that will take approximately 4 hours to complete, and includes readings and a series of 10 lectures to guide you through the intricacies of ancient and classical Jain definitions of Yoga. Learning Objectives:Learn the role of āsana (physical postures) in ancient Jain yoga as a tool for purification and meditation.Discover how restraint of body, mind, and speech formed early Jain definitions of yoga, with guidance from key ancient texts.Explore the classical Jain philosophical view of yoga as the inflow (āsrava) of karma, and see how this concept is discussed in the Tattvārthsūtra and its commentaries.Understand how meditation (dhyāna) serves as an austerity (tapas) to wear away karma (nirjarā) and how virtuous (dharma) and pure (śukla) meditation practices lead to spiritual purification and liberation (mokṣa).

This course offers a close exploration of the teachings and historical contexts of two significant teachers of early Śvetāmbara Jain yoga: Haribhadra Virahāṇka and Haribhadra Yākinīputra.Beginning with an introduction to Haribhadra Virahāṇka’s (ca. 6 th c. CE) hagiography, we will examine how his legendary name reflects the Jain path to liberation (mokṣa), setting the stage for a study of his yoga texts aimed for the same goal: the Yogabindu and Yogaśataka. In addition to looking at the limited historical evidence regarding Haribhadra Virahāṇka’s tentative 6 th c. CE dating, the course will analyze Haribhadra’s categorization of yoga practitioners into three levels, with a focus on the cāritrin (pathgoer), who embodies the path of comprehensive Jain yoga practice. Through a detailed examination of the five types of yoga in the Yogabindu, students will understand how these practices facilitate liberation according to Jain karma theory. Students will also appreciate how the Yogabindu represents Jainism’s first-known exposition of “yoga” as a spiritual path, rather than something that causes the inflow of karma as understood in the preceding classical period.Transitioning to Haribhadra Yākinīputra (ca. 8 th c. CE), the course will delve into his hagiography as well as his distinct contributions to Jain yoga, the Yogadṛṣṭisamuccaya and Yogaviṁśikā. We will investigate how Haribhadra Yākinīputra is historically (and tentatively) dated to the 8 th c. CE, while also appreciating how he both integrates but also simultanesouly critiques various traditions such as tantra, Buddhism, and Brahmanism within his Jain framework. Finally, students will understand how Haribhadra maps his yoga philosophy onto not only Patañjali’s 8-limbed yoga but also Jain concepts including the 14 guṇasthānas.  Students will appreciate how the two Haribhadras put their respective Jain teachings into dialogue with other religious and philosophical traditions, while maintaining a commitment to their own Jain tradition.This is designed as a two-week course that will take approximately 4 hours to complete, and includes readings and a series of 10 lectures to guide you through the intricacies of the yogas of Haribhadra Virahāṇka and Haribhadra Yākinīputra.  It is recommended, though not required, that students complete course 3007 “Ancient and Classical Jain Yoga” before taking this course if they wish to have further background on Jain yoga.  Learning Objectives:1. Learn the histories and hagiographies of Haribhadra Virahāṇka and Haribhadra Yākinīputra to understand how their legendary names were created.2. Understand Haribhadra Virahāṇka’s categorization of yoga practitioners, focusing on the cāritrin and the five types of yoga practices in the Yogabindu, to grasp their role in facilitating liberation through Jain karma theory.3. Learn the contributions of Haribhadra Yākinīputra to Jain yoga, especially hisYogadṛṣṭisamuccaya, and how he critiques and integrates various traditions such as tantra, Buddhism, and Brahmanism within his yoga framework.

How do the core Jain values of ahiṃsā (nonharming), aparigraha (nonpossessiveness), and anekāntavāda (non-one-sidedness) relate to the ethics and practices of animal protection and advocacy? Jains have insisted on the practice of vegetarianism for millennia, but what else might a proactive “Engaged Jainism”' involve? Is vegetarianism sufficient on the dietary level? Is veganism sufficient? Why or why not? Part One of the course explores sites of institutionalized and corporate hiṃsā (harm) towards animals, focusing specifically on industrialized animal agriculture. The purpose of this—at times vivid—investigation is to begin to comprehend just how harmful these anthropogenic phenomena are for both the animals and humans contained therein. Part Two pivots to how Jainism—past, present, and future—interfaces with these phenomena. The focus will be on the Jain ethic of nonharming, how it determines dietary practices, but also specifically how it might motivate an “Engaged Jainism” that extends well beyond what one does and doesn’t eat. Part Three looks into past and contemporary animal advocacy movements and social justice activism more broadly understood. This part will look at the diversity of principles, targets, and tactics employed by these various movements. Specifically we will explore how these movements invoke nonviolence as the guiding force behind their educational, legal, political, entrepreneurial, and grassroots activist efforts to address the plights of animals.  Upon successful completion of this class, students will be able to:Broadly chart the main features of contemporary industrial animal systems.Identify mainstream perspectives on animal use and consumption.Connect Jain and Non-Jain philosophy to practice (“applied ethics” and “Engaged Jainism”).Understand common forms of animal advocacy and activism and the debates surrounding them.Describe ethical contestations within Jain communities as they engage the questions of how advocacy and activism relate to ahiṃsā, noninterventionist. interpretations of karma theory, the validity of alternative views (nayas), and the lived lay realities of cultural “integration.”

This course provides a historical overview of plant- (and non-plant-) based living from a regional perspective. Tracing the emergence and development of plant-dominant, vegetarian, and vegan diets in Asia, Africa, Europe, and the Americas, the course foregrounds the cultural, religious, and geographic factors behind these—as well all adjacent and alternative—consumption patterns. Pivoting from the regional to the global, the course then explores the emergence of transnational veganism and how Jain veganism fits in this modern phenomenon. Upon successful completion of this class, students will be able to:Locate significant features of international food patterns.Identify cultural and historical food trends and their relationships to economics and politics.Connect Jain and Non-Jain philosophies to food practices (“Engaged Religion”).Understand relationships between religion, the body, and consumption.Describe the intricacies of the Jain diet, past and present. 

This course will focus on animal advocacy, ethics, and veganism. We will delve deep into the multiple reasons to live vegan and how a Jain ethic parallels with animal protection. The course is designed for Jains who want to learn more about veganism and for vegans and pre-vegans who are interested in learning more about Ahimsa and Jain Dharma. We will explore modern animal farming, animal agriculture’s environmental impact, fishing and our oceans, and more. Join us to learn about how the Jain way of life and ethical vegan living support and nurture each other.

The first of its kind collaboration between the Jain Vegan Initiative and JAINA’s Ahimsak Eco-Vegan Committee, Arihanta Academy brings a course focused on veganism through the lens of applied Jainism. Throughout history, Jains have been at the forefront of promoting non-violence, with consideration of life extending to the microscopic level. Parallels can be found in ethical veganism, animal rights, environmentalism, and social justice. Those not familiar with veganism are welcome to join but prior knowledge is useful. The primary intention of this course is to serve as an introductory educational resource for those Jains who are already vegan or vegan-curious, to equip them with current, accurate information with which to promote a non-violent lifestyle.

Non-human animals are routinely used for profit or product, and as a result, suffer greatly in our society. Animal sanctuaries provide a glimpse of a different world; one in which animals are provided with protected spaces and treated as equals. A new initiative is taking shape that can aid sanctuaries, and individuals, in their goal of bettering animals' lives: Animal-Centered Design (ACD). In this course you will learn the basic principles of ACD, study examples of it in action within sanctuary settings, and consider how ACD can be applied to companion animals and beyond. This course will also touch on passive solar design, focusing on how proper orientation to the natural elements can benefit both animals and our environment. Readings and assignments are provided throughout the course to engage you directly in the animal sanctuary design process and to inspire you to make a positive change for animals.A portion of the proceeds for this course support Piedmont Farm Animal Refuge.Learning Objectives: Class 1: Introduction to Farmed Animal SanctuariesClass 2: Principles of Animal-Centered DesignClass 3: Precedents in Animal-Centered DesignClass 4: Case Study I-Designing Spaces for GoatsClass 5: Case Study II-Designing Spaces for DucksClass 6: Animal-Centered Design for Companion AnimalsClass 7: Passive Solar Design Strategies for Animal Spaces

This course offers an introduction to Jain Studies. Begin with an exploration of key Jain teachings and practices, focusing on the principles of non-harming (ahiṃsā) and non-possession (aparigraha), both central to the tradition. Delve, then, into the Three Jewels of Jainism—right worldview, right knowledge, and right conduct—and examine how these principles shape the foundation of the Jain tradition. Next, investigate the profound connection between Jainism and animal advocacy, exploring the teachings of Mahavira on animals as well as contemporary Jain practices of animal care. Afterwards, explore the Jain perspective on the human body, including the importance of health, the role of karmas in shaping one’s embodiment, and the fine line between bodily renunciation and the need to have good health. Finally, observe how Jainism’s commitment to compassion and social justice is expressed through transformative social initiatives, focusing on the work of Acharya Chandanaji and the global reach of her charitable organization, Veerayatan.  This is designed as a one-week course that will take approximately 3 hours to complete, and includes a series of 14 lectures with accompanying readings and a final quiz to guide you through essential foundations in Jain Studies. Learning Objectives:Understand the core principles of Jainism, including the practices of non-harming (ahiṃsā) and non-possession (aparigraha)Analyze the Three Jewels of Jainism (right worldview, right knowledge, and right conduct)Evaluate the relationship between Jainism and animal advocacyLearn the Jain perspective on the human body and its role in spiritual practiceAssess the role of compassion and social justice in Jainism

According to Jain dharma, we live in an interconnected web of life in which no creature, human or non-human, wants to be harmed. For this reason, the Jain tradition has taught ahiṃsā, or non-violence, to all forms of life for thousands of years. Learn why the Jain tradition places particular emphasis on non-violence toward non-human animals, and how these Jain perspectives can be brought into conversation with contemporary animal advocacy concerns. Leave the course inspired to advocate for the well-being of all forms of life.

Jainism’s foundational ethical principle of non-harming assumes that living beings can be harmed by the acts of others. The ability to be harmed by others is not shared by all entities, as neither Jainism or mainstream science maintains that brute objects such as tables or bricks can be, technically speaking, “harmed.” Learn Jain and non-Jain perspectives on the differences between sentient and insentient entities; Jain categorizations of plant and animal life; modern philosophical and scientific approaches to sentience; the relationship of sentience to ethics; and the theoretical and ethical challenges posed by entities such as plants, insects, bivalves, and other beings. All suggested course readings are provided as links and pdfs throughout the course.Learning Objectives:* Answer the question “What is Sentience?” and learn western scientific approaches to sentience* Learn Jain approaches to sentience which consider sense faculties and minds* Understand the connections between sentience, pain, and ethics* Look at sentience “on the fringes” including questions around plants, bivalves, and other beings

Committed to nonviolence (ahiṃsā) since its ancient beginnings, the Jain tradition has admonished the mistreatment, slaughter, sacrifice, and consumption of animals for thousands of years. In light of these commitments, Jains have traditionally lived a lacto-vegetarian lifestyle, advocated for the legal protection of animals, and have created sanctuaries for animals for centuries. In ancient and medieval scriptural sources, we even find restrictions on the consumption of dairy itself, suggesting potential pre-modern Jain commitments to what would now be referred to as a vegan lifestyle. And today, many Jains have been advocating for veganism in light of the devastating and irreparable harms involved in the production of dairy in contemporary society.  This course carefully considers the philosophical and historical underpinnings of Jain Veganism, presenting an opportunity for non-Jain vegans to discover a rich philosophical system aligned with their values, as well as an opportunity for Jains to appreciate the philosophical resources within their own tradition which naturally lead to living an ethical vegan lifestyle. 

In this course, we will focus on the “greenwashing” and “humanewashing” by animal agriculture. “Greenwashing” is based on the different ways that animal agriculture pretends it is sustainable when it is not; “humanewashing” refers to the different ways that animal agriculture pretends it treats animals well, when it does not. In reality, animal agriculture is one of the single largest drivers of climate change and one of the most cruel industries imaginable; however, much like the tobacco industry and the fossil fuel industries before it, animal agriculture has responded to this reality not by enacting any substantive changes, but by relying on “tricks” of communication, including public relations, media relations, marketing, and even attempts to influence scholarship on the topic to confuse the public and hide their destructive practices. In this course, we will debunk these rhetorical tricks and expose the reality of the harms animal agriculture is causing to both animals and our planet. This course should be of benefit to any activist, policy maker, or person concerned about climate change, environmental destruction, or animal suffering. Course Details6 hours of recorded video contentWeekly readings for self-studyAccess to class materials begins Monday, August 5, 20244 scheduled Live Q&A sessions with Professor Stanescu on August 9, 16, 23, and 30 from 9AM to 10AM Pacific + Bonus Session Sept. 6!

While the study of certain aspects of the ancient world may derive from mere intellectual curiosity, the study of other aspects is absolutely essential for our understanding of current social, political, and environmental circumstances. The latter dynamic is certainly the case with the history of ancient ideas about “the human” and “the animal.” These ideas, taken up and developed over centuries by Christian theologians and humanist philosophers, have shaped the radically anthropocentric worldview of Western nations. Most Europeans and North Americans are simply unconcerned with how we torture and kill billions of animals each year. They live, without knowing it, in a mental universe constructed by a handful of Greek and Roman philosophers. To escape this universe, it is useful and perhaps even necessary to know what Chrysippus, Epicurus, Cicero, or Saint Augustine said about animals and humans’ interactions with them. The objective of this course is to study—alongside the many pleas of the vegetarian philosophers of antiquity—the incomplete but triumphant responses of their carnist adversaries.  Course Details6 hours of recorded video contentWeekly readings for self-studyPlus+ 4 x 60-minute recorded Q&A sessions with Professor Larue

Animals farmed for food and resources are among the most exploited, abused, and suffering beings on the planet. There have long been groups of humans trying to rescue them and advocate for their rights, possibly for as long as they have been enslaved and commodified—around 10-12,000 years. For the last 40 years or so, this movement includes organizations called a “Farm Sanctuary”—a place where farmed animals who have been neglected, surrendered, found, or liberated are cared for and supported in living out their natural lives. This course will look at the history, philosophy, ethics, practices, and cultural/ecological implications of farm animal sanctuaries as an approach to ahimsa. Leave with a deeper and broader kinship to the community with whom we share the planet. Course Details6 hours of recorded video contentWeekly readings for self-study4 scheduled, 60-minute Live Q&A sessions with Professor Jonina Turzi on January 31, February 7, 14, and 21 from 9-10 a.m. PSTCourse Materials will be available beginning Monday, January 27, 2025

This course will look at fictional representations of animal advocacy; vegan practices and values like recognition and compassion; and farmed, free living, and companion animals in popular Anglophone, Western popular media, and participants will learn how these have shaped our relationships to animals and animal ethics in modern history.bell hooks discusses her book Outlaw Culture in relation to her concerns with problematic patterns appearing in popular culture. She tells how sometimes she found the best way to teach students or individuals about "otherness" was by relating it to a medium they were familiar with, the media and popular culture. Unlike critical theory that may be hard for a lot of people to access or understand, popular culture is for the masses and is easily understood. Thus, the masses are far more likely to be educated by popular culture rather than theory-based essays.

Many sense that something is very wrong in the way that humans treat animals, but also may struggle to articulate why that is the case. This course offers a survey of some significant ways that scholars and activists have articulated systematic accounts for why we ought to seriously value animal life. We will do so not solely for academic interest, but because understanding the “why” of animal ethics is crucial to shaping the “how” of individual and political action to reduce animal suffering and domination. We will examine: the contemporary state of animal suffering, foundational theories for ethically considering animal life, and the academic cutting edge of animal issues.

This course provides a historical overview of plant- (and non-plant-) based living from a regional perspective. Tracing the emergence and development of plant-dominant, vegetarian, and vegan diets in Asia, Africa, Europe, and the Americas, the course foregrounds the cultural, religious, and geographic factors behind these—as well all adjacent and alternative—consumption patterns. Pivoting from the regional to the global, the course then explores the emergence of transnational veganism and how Jain veganism fits in this modern phenomenon. Upon successful completion of this class, students will be able to:Locate significant features of international food patterns.Identify cultural and historical food trends and their relationships to economics and politics.Connect Jain and Non-Jain philosophies to food practices (“Engaged Religion”).Understand relationships between religion, the body, and consumption.Describe the intricacies of the Jain diet, past and present. 

The Jain Vegan Initiative brings this course designed to introduce the connection between Jain Philosophy and Environmentalism. It introduces a unique lens for looking at the environment by understanding how various communities are affected differently, and how measurements of environmental impact that take into global average impacts dilute a sense of urgency. The stress-free transition from being part of the problem to being a part of the solution in a busy and rapidly urbanizing life will be discussed. The course will entail action oriented self-assessment and discussion regarding effective ways of spreading environmental awareness.  Learning Objectives:Looking at the environment and environmental action from the Jain lens.Learning about how using global averages to assess environmental impact dilutes the sense of urgency and the disproportionate impact on different communities.Understanding how ignoring the effects of day to day individual choices may imply participation in propagating injustice.Learning how our individual actions are tied to systemic problems of capitalism and consumerism.Obtaining a practical, stress-free, and planned approach to lifestyle transition in a busy, rapidly urbanizing life, and some ways of creating increased environmental awareness

This course offers an introduction to Jain Studies. Begin with an exploration of key Jain teachings and practices, focusing on the principles of non-harming (ahiṃsā) and non-possession (aparigraha), both central to the tradition. Delve, then, into the Three Jewels of Jainism—right worldview, right knowledge, and right conduct—and examine how these principles shape the foundation of the Jain tradition. Next, investigate the profound connection between Jainism and animal advocacy, exploring the teachings of Mahavira on animals as well as contemporary Jain practices of animal care. Afterwards, explore the Jain perspective on the human body, including the importance of health, the role of karmas in shaping one’s embodiment, and the fine line between bodily renunciation and the need to have good health. Finally, observe how Jainism’s commitment to compassion and social justice is expressed through transformative social initiatives, focusing on the work of Acharya Chandanaji and the global reach of her charitable organization, Veerayatan.  This is designed as a one-week course that will take approximately 3 hours to complete, and includes a series of 14 lectures with accompanying readings and a final quiz to guide you through essential foundations in Jain Studies. Learning Objectives:Understand the core principles of Jainism, including the practices of non-harming (ahiṃsā) and non-possession (aparigraha)Analyze the Three Jewels of Jainism (right worldview, right knowledge, and right conduct)Evaluate the relationship between Jainism and animal advocacyLearn the Jain perspective on the human body and its role in spiritual practiceAssess the role of compassion and social justice in Jainism

Arihanta Institute is offering this course in collaboration with Museum Rietberg, coinciding with their Exhibition “Being Jain: Art and Culture of an Indian Religion” in Zurich, Switzerland.Climate change is arguably the biggest collective challenge human society has ever encountered. But there is hope. Among many of the innovative solutions that have and continue to be proposed, the Jain tradition encourages an environmentally sustainable lifestyle, which, if incorporated into our daily lives worldwide, could have a significant impact in reducing the worst of the climate disaster that is yet to come. Learn the Jain way of life in conversation with some of climate change’s most pressing issues. Leave transformed and empowered to reduce your climate footprint.Class 1Jainism and Ecology: Recognizing the Interconnected Web of LifeLearn how the Jain tradition views the world as an interconnected web of life in which nothing wants to experience pain. Understand how the Jain principle of ahiṃsā, or non-violence, arises from this worldview and some of the fundamental ways you can reduce your carbon footprint by following the Jain way of life and in accordance with climate science.Class 2Jain Approaches to Food: Climate Change & Animal AgricultureThe IPCC (Intergovernmental Panel on Climate Change) recently advised that in light of the effects of animal agriculture on the climate, the entire planet must be “veganised.” Learn, in light of climate science, why animal agriculture is one of the most significant contributors to climate change and environmental degradation. Also study Jain approaches to an ethical and environmentally friendly diet that call into question our unnecessary reliance on animals for food.Class 3Jain Views on Consumption and Waste: A Changing Climate requires Changing HabitsHumans consume food, electronics, fuel and other commodities at rates far beyond what our planet can sustain in the long run and which amount to significant amounts of environmental degradation. Discover what the acceptable limits of consumption are, and also consider Jain ethical approaches to the human behavior of consumption. Be inspired to reconsider your own consumptive habits.Class 4Jain Professional Ethics: Making a Climate-Friendly LivingWe all need to make a living, but what would it mean to make a “climate-friendly” living? Learn Jain ethical approaches to career and professional life, and understand the important connections between the work that you do and its potential effects on the climate. Be inspired to make a righteous living that is good for both you and our climate future.

For millennia, it has been widely recognized that the Jain tradition has been distinctive in its central focus on nonviolence (ahiṃsā) towards all beings (jīva-s). Because of this, Jain theology is uniquely oriented towards healing humanity’s strained relationship with the natural world. For several decades, the field of ecotheology had been developed by various thinkers from multiple world religious traditions, Christian in particular.In this course, we will articulate a clear understanding of the methodology of ecotheology that can provide a framework where religious traditions might effectively advocate and empower ecological healing based on the unique paradigmatic resources of each tradition. This course will then examine what the Jain tradition might contribute to the bourgeoning academic discipline of ecotheology, and how the Jain tradition can play an important, necessary, and unique role in a pluralistic approach to environmental healing.

Committed to nonviolence (ahiṃsā) since its ancient beginnings, the Jain tradition has admonished the mistreatment, slaughter, sacrifice, and consumption of animals for thousands of years. In light of these commitments, Jains have traditionally lived a lacto-vegetarian lifestyle, advocated for the legal protection of animals, and have created sanctuaries for animals for centuries. In ancient and medieval scriptural sources, we even find restrictions on the consumption of dairy itself, suggesting potential pre-modern Jain commitments to what would now be referred to as a vegan lifestyle. And today, many Jains have been advocating for veganism in light of the devastating and irreparable harms involved in the production of dairy in contemporary society.  This course carefully considers the philosophical and historical underpinnings of Jain Veganism, presenting an opportunity for non-Jain vegans to discover a rich philosophical system aligned with their values, as well as an opportunity for Jains to appreciate the philosophical resources within their own tradition which naturally lead to living an ethical vegan lifestyle. 

In this course, we will focus on the “greenwashing” and “humanewashing” by animal agriculture. “Greenwashing” is based on the different ways that animal agriculture pretends it is sustainable when it is not; “humanewashing” refers to the different ways that animal agriculture pretends it treats animals well, when it does not. In reality, animal agriculture is one of the single largest drivers of climate change and one of the most cruel industries imaginable; however, much like the tobacco industry and the fossil fuel industries before it, animal agriculture has responded to this reality not by enacting any substantive changes, but by relying on “tricks” of communication, including public relations, media relations, marketing, and even attempts to influence scholarship on the topic to confuse the public and hide their destructive practices. In this course, we will debunk these rhetorical tricks and expose the reality of the harms animal agriculture is causing to both animals and our planet. This course should be of benefit to any activist, policy maker, or person concerned about climate change, environmental destruction, or animal suffering. Course Details6 hours of recorded video contentWeekly readings for self-studyAccess to class materials begins Monday, August 5, 20244 scheduled Live Q&A sessions with Professor Stanescu on August 9, 16, 23, and 30 from 9AM to 10AM Pacific + Bonus Session Sept. 6!

The global food system is a paradox: it is at once incredibly productive and terribly destructive. Perhaps nowhere is this paradox more evident than in animal agriculture, which feeds billions of people but causes widespread environmental, public health, and ethical problems. This course asks what the food system would look like without large-scale animal agriculture and what the benefits and challenges would be to feeding the global population on a plant-based diet. This course will introduce students to the concept of food systems and food system analysis, delve into the impacts of animal agriculture, and sketch out the possibilities for building a plant-based food system.  Course Details6 hours of recorded video contentWeekly readings for self-studyAccess to class materials begins Monday, October 7, 20244 scheduled, 60-minute Live Q&A sessions with Professor Dutkiewicz on October 15, 18, 25, and November 1 from 8AM to 9AM PacificCourse Materials will be available beginning Monday, October 11, 2024.

The “Haṭha Yoga and Jain Yoga” course carefully considers the development of the haṭha yoga tradition, the medieval forms of yoga that emerged after India’s classical period, and which are the predecessors of today’s forms of physical yoga. Students are offered the opportunity to undertake the postural, breathing, and meditation techniques found in medieval haṭha yoga texts as well as to see how these texts influenced, or were perhaps influenced by, the Jain yoga tradition in particular.

Jain Yoga considers Jain yoga from ancient sources to the present. We will study secondary scholarship analyzing Jain yoga from critical perspectives, while reading translations from Sanskrit and Prakrit primary sources describing Jain yoga. Students will also practice and reflect on their experience of various forms of Jain yoga and meditation, experimenting with what it means to embody Jain yoga principles and techniques in their everyday lives in contemporary society. No prior experience is necessary.

Foundations of Jain Yoga Studies provides students with the historical and philosophical foundations for engaging in the study of Jain yoga. Students will learn about the history of yoga broadly, while also learning core methodologies used to study yoga in the field of Yoga Studies. With this new knowledge and skillset, students will learn how to study Jain yoga and see how it emerged in engagement with other yoga traditions since ancient times and into the present. 

Social Justice and Modern Yoga surveys the history and contemporary practice of modern yoga and its intersection with issues of social justice. Students will encounter both the major names and lineages in the history of transnational modern yoga as well as some of the lesser-known figures who have contributed to the development of transnational yoga into the present. The course is structured both historically and thematically, presenting topics including, but not limited to, yoga’s intersections with warrior asceticism, colonization, non-violent social justice movements, nationalism, Orientalism, the carceral system, racism, White supremacy, appropriation, gender, foodways, speciesism, pollution, necropolitics, biopolitics, neoliberal capitalism, and abuse. Students will be trained in the basic methods of writing yoga ethnography and social history and will complete an ethnographic research project on a topic of their choice related to the academic field of Modern Yoga Studies.

Take a journey within, to understand better your values, beliefs and desires. Everything in the universe has a rhythm, the sun rises and sets, the phases of the moon, the ebb and flow of tides, the changing of seasons, similarly human life has ups and downs, delight and despair, love and loneliness, health and disease, abundance and lack and so on. But we forget this and at times we feel stuck in our suffering, or we question our own self-worth, we feel lost, disconnected with our inner resources and guidance and life starts feeling like it has gotten off course. The Rhythm of Life program offers you a space to reflect, learn and discover your own rhythm and take charge in your life to experience greater fulfilment, connection, healing, restoration, and harmony in life.The program is based on the Jain principle “Jina- Be a Conqueror of the self” applied to a householder lifestyle. With better understanding of our true self, we can evolve, overcome ourobstacles and limiting beliefs, and take charge of our overall well-being and happiness. There are 4 main modules in this course, which bring together various Indian philosophical traditions with a special emphasis on Jain philosophy, modern scientific research, and real life experiences.Learning Objectives:1. Develop a toolkit to lead a happier and holistic life.2. Understand human suffering and its purpose in our lives.3. Become more conscious of values-based living.4. Redesign beliefs to harmonize your inner and outer worlds.5. Create new habits to become the best version of yourself.

This course offers an introduction to Jain Studies. Begin with an exploration of key Jain teachings and practices, focusing on the principles of non-harming (ahiṃsā) and non-possession (aparigraha), both central to the tradition. Delve, then, into the Three Jewels of Jainism—right worldview, right knowledge, and right conduct—and examine how these principles shape the foundation of the Jain tradition. Next, investigate the profound connection between Jainism and animal advocacy, exploring the teachings of Mahavira on animals as well as contemporary Jain practices of animal care. Afterwards, explore the Jain perspective on the human body, including the importance of health, the role of karmas in shaping one’s embodiment, and the fine line between bodily renunciation and the need to have good health. Finally, observe how Jainism’s commitment to compassion and social justice is expressed through transformative social initiatives, focusing on the work of Acharya Chandanaji and the global reach of her charitable organization, Veerayatan.  This is designed as a one-week course that will take approximately 3 hours to complete, and includes a series of 14 lectures with accompanying readings and a final quiz to guide you through essential foundations in Jain Studies. Learning Objectives:Understand the core principles of Jainism, including the practices of non-harming (ahiṃsā) and non-possession (aparigraha)Analyze the Three Jewels of Jainism (right worldview, right knowledge, and right conduct)Evaluate the relationship between Jainism and animal advocacyLearn the Jain perspective on the human body and its role in spiritual practiceAssess the role of compassion and social justice in Jainism

This class seeks to bring the conceptual framework of the textual tradition of Jain Yoga to life by engaging in contemplative practices that have been practiced since ancient times across Dharma Traditions.

Explore the history, philosophies, and many meanings of the popular Jain concept known as “anekāntavāda”. Begin by exploring anekāntavāda’s rich history and understand why this term means much more than just “intellectual ahiṃsā”. Next, appreciate the philosophical complexity of anekāntavāda and its variant applications through nayavāda, syādvāda, saptabhaṅgī, and nikṣepa.Finally, with this philosophy and history in mind, bring your fresh and deeper understanding of anekāntavāda into the present and apply it to one of many important questions of contemporary society.

Unpack the ancient and venerable textual tradition of Jain yoga. Explore the theory behind the psychology and contemplative states of Jain yoga. Study the vocabulary and conceptual frameworks of the Jain yoga tradition.

Master the philosophy, goals, & practices of Patañjali’s Yoga Sūtra & identify its Jain, Buddhist, & Vedic influences. Understand the history that allowed this text to become a text in the modern yoga canon. Learning Objectives• Learn the classical yoga of Patañjali’s Yoga Sūtra and Vyāsa’s Bhāṣya• Take time to reflect on and incorporate Patañjali’s principles into daily life• Learn the text's Sanskrit vocabulary in depth to penetrate its deeper meaning• Understand the Yoga Sūtra’s ancient as well as modern colonial history 

One of the primary questions students of modern yoga seek to answer is precisely how the forms of contemporary yoga practiced today are connected to pre-modern forms of yoga developed in India. To begin to answer this question and to formulate new questions, this course will trace some of the historical continuities and discontinuities between pre-modern and modern yoga practices, demonstrating that modern yoga is a complicated, transnational cultural product. We will explore the legacy of the first yoga teachers who brought yoga to America and Europe as well as yoga’s development from a historical, social, and political perspective.Students will thus take into account current scholarly debates regarding the relationship of transnational yoga to categories such as capitalism, neoliberalism, orientalism, racism, speciesism, gender, cultural appropriation, biopolitics, nationalism, and colonization. Doing so will encourage yoga practitioners to adopt new methodologies concerning the critical study of modern yoga, and will also give them an opportunity to confront and unravel saṃskāras, or acquired mental impressions and social conditionings, related to their inherited beliefs regarding the origins, history, and contemporary practice of yoga. The course is thus simultaneously intellectual as well as, from a yogic perspective, transformational.

This course builds on the understanding of modern yoga as a set of historically evolved body-mind practices and discourses that developed into an effective, late-modern self-care. Based on this definition, contemporary yoga – inspired by both pre-modern practices, such as āsana and prāṇāyāma as well as more modern practices, such as mindfulness, body awareness or relaxation techniques – can be defined as a highly efficient tool for self-care. It continues to evolve by adapting to contemporary needs and contributes to the health of late modern societies.In 1946, the World Health Organization defined “health” as complete physical, mental, and social wellbeing. Thus, cultural studies can and have to contribute to such a holistic understanding of health with their view on humans as biological, but likewise social, ritual, symbolic and deeply interconnected beings, very much so via their bodies.But how can this insight be brought into practice? The course examines theories on embodiment and body knowledge and enriches our existing, individual yoga practice with additional, accessible, and highly efficient tools for self-care. It helps developing a more elaborate and sophisticated language as well as a deepened understanding for embodied processes. This includes the knowledge and training of our external and internal senses, getting to know our individual body image and understanding that how we talk to ourselves matters. We investigate the body scheme, understand the importance of touch, flow-states, relaxation, and other techniques that we can employ for both, getting to know but also to transcend ourselves as well as to understand ourselves as fully interconnected beings. Knowing one’s own body in such elaborate ways can, in a yogic manner, help to unlearn embodied habits and conditioning and to gain distance from them whenever needed.

"Yoga is more than āsana" is a phrase we commonly hear in the contemporary yoga world. But what does this actually mean in practice? In this course we will explore the ways yoga practitioners engage in the practice of eating, singing, and breathing. We will learn about these three transformative, yet understudied embodied yoga practices: yogic diet, music, and breathing techniques. While embracing philosophical, philological, and historical approaches to the study of these practices, this course also presents novel cultural approaches for understanding each following the methodology in Professor Miller’s book, Embodying Transnational Yoga: Eating, Singing, and Breathing in Transformation.   Students will move through three contemporary sites of yogic practice where they will learn about the social-historical and cultural forces that both shape and enable particular ways of yogic eating, singing, and breathing therein. By combining the field of yoga studies with Indian Ocean Studies, Food Studies, Ethnomusicology, and Pollution Studies, they will learn that when they embody their own yoga traditions’ transformative practices, they are also simultaneously embodying other unseen cultural and social-historical influences. Students will therefore also learn how to perform research in their own yoga tradition or community to better understand and communicate to others the often unrecognized and complex histories, social contexts, and philosophies comprising their embodied yoga practices.   Professor Miller will take students through a systematic approach for performing yoga research to help each participant identify their own key research questions concerning their yoga tradition’s embodied practices and techniques. They will also be inspired to develop their own research methods that will help them to answer these critical questions, thereby becoming a scholar of their own yoga tradition. The only prerequisite for this course is a sincere curiosity to learn about the historical sources and cultural influences shaping contemporary yoga practices whether they are eating, singing, breathing, or another transformative yogic technique of special interest.  This course is offered in collaboration with Yogic Studies

This course provides an in-depth exploration of yoga and meditation as understood within ancient and classical Jain scriptures. In Part 1: Ancient Jain Yoga, students will be introduced to foundational concepts such as āsana, or physical postures, as a tool for purification and meditation. Drawing from early Jain texts, including the Uttarādhyayanasūtra and the Daśavaikālikasūtra, students will learn how restraint of the body, mind, and speech formed early Jain definitions of yoga.  Part 2: Yoga and Meditation in Classical Jain Philosophy, transitions into an examination of the Tattvārthsūtra and its commentaries, where yoga is described as the inflow (āsrava) of karma—representing an obstacle to spiritual liberation. Students will explore the key to liberation through correct worldview, knowledge, and conduct, as well as the role of dhyāna (meditation) as both an austerity (tapas) and a means of wearing away (nirjarā) karma. Through a discussion of virtuous (dharma) and pure (śukla) meditation, the course will highlight how advanced meditation practices lead to spiritual purification and the elimination of karma, providing a comprehensive understanding of Jain yoga's ultimate aim of mokṣa, or liberation. This is designed as a two-week course that will take approximately 4 hours to complete, and includes readings and a series of 10 lectures to guide you through the intricacies of ancient and classical Jain definitions of Yoga. Learning Objectives:Learn the role of āsana (physical postures) in ancient Jain yoga as a tool for purification and meditation.Discover how restraint of body, mind, and speech formed early Jain definitions of yoga, with guidance from key ancient texts.Explore the classical Jain philosophical view of yoga as the inflow (āsrava) of karma, and see how this concept is discussed in the Tattvārthsūtra and its commentaries.Understand how meditation (dhyāna) serves as an austerity (tapas) to wear away karma (nirjarā) and how virtuous (dharma) and pure (śukla) meditation practices lead to spiritual purification and liberation (mokṣa).

This course offers a close exploration of the teachings and historical contexts of two significant teachers of early Śvetāmbara Jain yoga: Haribhadra Virahāṇka and Haribhadra Yākinīputra.Beginning with an introduction to Haribhadra Virahāṇka’s (ca. 6 th c. CE) hagiography, we will examine how his legendary name reflects the Jain path to liberation (mokṣa), setting the stage for a study of his yoga texts aimed for the same goal: the Yogabindu and Yogaśataka. In addition to looking at the limited historical evidence regarding Haribhadra Virahāṇka’s tentative 6 th c. CE dating, the course will analyze Haribhadra’s categorization of yoga practitioners into three levels, with a focus on the cāritrin (pathgoer), who embodies the path of comprehensive Jain yoga practice. Through a detailed examination of the five types of yoga in the Yogabindu, students will understand how these practices facilitate liberation according to Jain karma theory. Students will also appreciate how the Yogabindu represents Jainism’s first-known exposition of “yoga” as a spiritual path, rather than something that causes the inflow of karma as understood in the preceding classical period.Transitioning to Haribhadra Yākinīputra (ca. 8 th c. CE), the course will delve into his hagiography as well as his distinct contributions to Jain yoga, the Yogadṛṣṭisamuccaya and Yogaviṁśikā. We will investigate how Haribhadra Yākinīputra is historically (and tentatively) dated to the 8 th c. CE, while also appreciating how he both integrates but also simultanesouly critiques various traditions such as tantra, Buddhism, and Brahmanism within his Jain framework. Finally, students will understand how Haribhadra maps his yoga philosophy onto not only Patañjali’s 8-limbed yoga but also Jain concepts including the 14 guṇasthānas.  Students will appreciate how the two Haribhadras put their respective Jain teachings into dialogue with other religious and philosophical traditions, while maintaining a commitment to their own Jain tradition.This is designed as a two-week course that will take approximately 4 hours to complete, and includes readings and a series of 10 lectures to guide you through the intricacies of the yogas of Haribhadra Virahāṇka and Haribhadra Yākinīputra.  It is recommended, though not required, that students complete course 3007 “Ancient and Classical Jain Yoga” before taking this course if they wish to have further background on Jain yoga.  Learning Objectives:1. Learn the histories and hagiographies of Haribhadra Virahāṇka and Haribhadra Yākinīputra to understand how their legendary names were created.2. Understand Haribhadra Virahāṇka’s categorization of yoga practitioners, focusing on the cāritrin and the five types of yoga practices in the Yogabindu, to grasp their role in facilitating liberation through Jain karma theory.3. Learn the contributions of Haribhadra Yākinīputra to Jain yoga, especially hisYogadṛṣṭisamuccaya, and how he critiques and integrates various traditions such as tantra, Buddhism, and Brahmanism within his yoga framework.

This course from the Center for the Study of Jain Yoga, explores Jain Yoga from the 11th to the 17th century CE, often considered the "Dark Age" for Jain Yoga. We will investigate the evolution of Jain Yoga, its interaction with other Indian spiritual traditions, particularly Hatha Yoga and the Bhakti movement, and its role in shaping broader yogic traditions. The course will also examine key texts, including the Yogapradīpa and the Yoga Battīsī, and their commentaries, focusing on how Jain scholars integrated physical, spiritual, and devotional practices into their teachings. Learning Objectives:•   Understand the evolution of Jain Yoga during the medieval period and its relationship with other Indian traditions.•   Analyze the influence of Hatha Yoga and the Bhakti movement on Jain Yoga practices.•   Study the Yogapradīpa and Yoga Battīsī as central texts and explore their impact on Jain spiritual practices.•   Engage with Jain Yoga's approach to atma-paramatma (individual and universal consciousness), and meditation.

The goal of Jain yoga and meditation is to make progress towards liberation. The purpose of this course is to learn the proper practice of āsanas (poses) related to each of the 24 Tīrthaṅkāras, integrated with related mantras. Each class will consist of yogāsanas, mantras, prāṇāyāma, and dhyāna along with related theory. By dedicated practice of these limbs of yoga, we honour the Tīrthaṅkāras and are continuously inspired by their example.Jain yoga can be practiced by Jains of all sects, as well as by non-Jains. Students will start to understand the true potential of the soul by understanding how the practice of Jain yoga can help shed karma, prevent the influx of new karma, and allow an individual to progress in spiritual development. This is a course of learning and doing. Theoretical background will be provided, but you will be expected to practice what is being taught to the best of your ability.

Modern Yoga in the Western space tends to be more postural based, often limited to the mat in a studio setting. In this class, you will dive deeper using Asana, Pranayama, & Meditation techniques through a Jain lens- with an emphasis on applying Jain ethics/concepts in your physical practice [internally & externally] and in life. This Vinyasa flow based class will also focus on mental, emotional, & spiritual growth. Class discussion will follow to integrate these concepts. This class is open for all levels, and instruction is in English.

Learn about Jain ethics and how it intersects with contemporary business and professional ethics. Discuss core ideas about how to incoporate Jainism into one’s career with leading professionals in law, medicine, techonlogy, enviorment, and business.

Given the growing call for sustainability, finance needs to change its old habits of greed, profit and wealth maximization, but how and in which direction? Are the existing tools of investment evaluation sufficient or problematic? In this elective, diverse cultures and communities of finance will provide examples of how ethical finance practice is often hiding in plain sight. The contemporary science of finance lacks the tools and language to explore these wisdoms, primarily because it has ignored them and seen them as irrelevant or even a barrier to progress and profit.In the class, sustainable ideals and practices of finance will be shared and shown to work in growing business AND contributing to community and society at the same time. Animals and Nature are not ‘othered’ or ‘exploited’ in this business practice but respected and nurtured as human beings are seen as humble trustees rather than destructive and careless overlords.

This course begins in the first lesson by considering the limits of professional and philosophical ethics education. In the second lesson, it considers texts and concepts in Jainism and Jain ethics insofar as they serve to facilitate reflection on these limits, fostering dialogue on foundational issues in professional ethics. In the final four lessons, Jain four major components of the Jain ethical outlook are explored in relation to professional ethics. In turn, it considers the relationship between self-perception and ethical outlook, the necessity of harm or violence, the validity of anthropocentrism, the moral tenability of the pursuit of affluence, and the need for a balance between personal and professional morality. Rather than proposing a Jain-inspired system of professional ethics for students to consider adopting, this course aims to provide opportunities forstudents to reflect upon and adjust the foundations of their professional ethical outlook in conversation with plausible Jain ideas and arguments about how we ought to think, speak, and act.

This course delves into the intricate dynamics of food practices, systems, and politics in South Asia, with a particular emphasis on India's diverse religious, regional, class, and caste groups. It aims to foster a nuanced understanding that food is never merely sustenance but serves as a potent vehicle for constructing and expressing individual, familial, regional, and even national identities, with profound social and often discriminatory consequences. The course begins with an exploration of religious perspectives on food production, preparation, consumption, and commensality, focusing on dietary prescriptions and proscriptions in Jainism, Hinduism, Buddhism, and Islam. From there, the content transitions to contemporary issues, events, laws, and policies that illustrate how food is weaponized in projects of social demarcation and oppression. Key topics include the rise of vegetarian Hindu nationalism, the pure/impure dichotomy, gender and "women's work," colonial influence on production and consumption, the contemporary Westernization of South Asian foodways, “peasant” resistance movements, and the differentially-impactful ecological ramifications of increasingly industrialized food systems. The course culminates with a brief discussion of specific gastropolitical debates in Central, East, and Southeast Asia, as well as in the South Asian diaspora in North America, providing a comparative and transnational perspective. Upon successful completion of this class, students will be able to:Describe (with examples) how integral food is to identity formation.Locate significant features of regional food politics.Identify the intersections of religion, gender, race, class, and caste in conflicts around food production and consumption.Compare and contrast Jain, Hindu, Buddhist, Sikh, Muslim, and Christian foodways.Discuss the impacts of colonialism, Westernization, and industrialization on South Asian food systems. 

This course offers an introduction to Jain Studies. Begin with an exploration of key Jain teachings and practices, focusing on the principles of non-harming (ahiṃsā) and non-possession (aparigraha), both central to the tradition. Delve, then, into the Three Jewels of Jainism—right worldview, right knowledge, and right conduct—and examine how these principles shape the foundation of the Jain tradition. Next, investigate the profound connection between Jainism and animal advocacy, exploring the teachings of Mahavira on animals as well as contemporary Jain practices of animal care. Afterwards, explore the Jain perspective on the human body, including the importance of health, the role of karmas in shaping one’s embodiment, and the fine line between bodily renunciation and the need to have good health. Finally, observe how Jainism’s commitment to compassion and social justice is expressed through transformative social initiatives, focusing on the work of Acharya Chandanaji and the global reach of her charitable organization, Veerayatan.  This is designed as a one-week course that will take approximately 3 hours to complete, and includes a series of 14 lectures with accompanying readings and a final quiz to guide you through essential foundations in Jain Studies. Learning Objectives:Understand the core principles of Jainism, including the practices of non-harming (ahiṃsā) and non-possession (aparigraha)Analyze the Three Jewels of Jainism (right worldview, right knowledge, and right conduct)Evaluate the relationship between Jainism and animal advocacyLearn the Jain perspective on the human body and its role in spiritual practiceAssess the role of compassion and social justice in Jainism

In this course we will explore how we can talk with others from different religious (or non-religious) traditions in a way that fosters friendship and mutual respect. We will discuss the Jain tradition’s many resources that further the goals of peacebuilding in a pluralistic society, and what it means to create social unity despite the diversity of perspectives in various belief systems. Given the history of interfaith conflict and violence in our world, the Jain tradition has much to offer in terms of how understanding the religious (or non-religious) “other” and how dialoguing with those who have fundamentally different beliefs can be a source of friendship, harmony, and strength, rather than conflict and disunity as it so often is.We will also discuss how such interfaith dialogue can be understood not only in social terms, but in the Jain philosophical terms of anekānta-vāda, ahiṃsā, etc. such that interfaith interactions can be a means of our own personal spiritual development—as well as social unity at a time when people seem more polarized than ever. We will also give particular emphasis to how the Jain tradition has employed a shared framework of yoga to dialogue with other dharma traditions, and what this tells us today about the potential for interfaith, intercommunal peacebuilding from the perspective of the Jain tradition.

The global food system is a paradox: it is at once incredibly productive and terribly destructive. Perhaps nowhere is this paradox more evident than in animal agriculture, which feeds billions of people but causes widespread environmental, public health, and ethical problems. This course asks what the food system would look like without large-scale animal agriculture and what the benefits and challenges would be to feeding the global population on a plant-based diet. This course will introduce students to the concept of food systems and food system analysis, delve into the impacts of animal agriculture, and sketch out the possibilities for building a plant-based food system.  Course Details6 hours of recorded video contentWeekly readings for self-studyAccess to class materials begins Monday, October 7, 20244 scheduled, 60-minute Live Q&A sessions with Professor Dutkiewicz on October 15, 18, 25, and November 1 from 8AM to 9AM PacificCourse Materials will be available beginning Monday, October 11, 2024.

This course will look at fictional representations of animal advocacy; vegan practices and values like recognition and compassion; and farmed, free living, and companion animals in popular Anglophone, Western popular media, and participants will learn how these have shaped our relationships to animals and animal ethics in modern history.bell hooks discusses her book Outlaw Culture in relation to her concerns with problematic patterns appearing in popular culture. She tells how sometimes she found the best way to teach students or individuals about "otherness" was by relating it to a medium they were familiar with, the media and popular culture. Unlike critical theory that may be hard for a lot of people to access or understand, popular culture is for the masses and is easily understood. Thus, the masses are far more likely to be educated by popular culture rather than theory-based essays.

Many sense that something is very wrong in the way that humans treat animals, but also may struggle to articulate why that is the case. This course offers a survey of some significant ways that scholars and activists have articulated systematic accounts for why we ought to seriously value animal life. We will do so not solely for academic interest, but because understanding the “why” of animal ethics is crucial to shaping the “how” of individual and political action to reduce animal suffering and domination. We will examine: the contemporary state of animal suffering, foundational theories for ethically considering animal life, and the academic cutting edge of animal issues.

The Jain tradition is rightly famous for its teachings and practices of ahiṃsā, or nonviolence in thought, word, and action. Less well-known or well-understood is the Jain emphasis on karuṇā or dāyā—compassion. Even admirers of the Jain emphasis on nonviolence might ask whether the Jain ideal is merely one of avoiding harm or if there is a place for doing positive good for the welfare of other beings in this tradition. Given the strong emphasis in this tradition of not harming animals and practicing a vegetarian or vegan diet, some might also ask whether the practice of compassion specifically toward human beings is also important to Jains. The answer to both these questions is an emphatic yes. There is indeed a strong Jain emphasis on living compassionately, and specifically on treating our fellow humans with kindness. This course will explore Jain teachings and practices of compassion–including, but not limited to, compassion directed toward our fellow human beings. All suggested course readings are provided as links and pdfs throughout the course. Learning Objectives:Understand the foundations of compassionate living according to Jain teachings.Learn how the Jain tradition provides rich philosophical resources that encourage us to live compassionately.Learn how teachings and practices of compassion are lived out in the Jain community.

Forgiveness or ‘Kṣamāpanā’ is arguably the most important virtue and practice, known to be synonymous to and vital for the practice of non-violence, compassion, and peace for individuals and the global community. As one of the most ancient religious traditions, Jainism is not only rich with the philosophical sources on the concept of forgiveness, but the Jain tradition also offers lived ways to practice forgiveness in our daily life. Learn the Jain way of forgiveness in conversation with non-violence, compassion, and peace.All suggested course readings are provided as links and pdfs throughout the course.Learning Objectives:Understand the foundational philosophy of forgiveness in the Jain tradition.Learn how the Jain tradition provides rich philosophical resources and practices that encourage us “to forgive” and “seek forgiveness.”Incorporate Jain virtues and practices into your own life and significantly contribute to creating a compassionate, non-violent, and peaceful world.

This course explores compassion formation processes that are grounded in Western monotheistic spiritual traditions. These formation processes promote a spiritual path of radical compassion rooted in contemplative encounters with an all-inclusive sacred Source and embodied in compassionate action that extends toward all—one's self, one's neighbor, even one's enemies. This course does not so much study compassion; it explores how to cultivate a compassionate presence in the world through these spiritual traditions. All suggested course readings are provided as links or pdfs throughout the course.Learning Objectives:After taking this course, students will be able to:Understand how to cultivate a connection to a compassionate sacred Source asdescribed in monotheistic spiritual traditions.Understand how to cultivate compassion toward one’s self grounded in western spiritual sensibilities.Understand how to cultivate compassion toward others through western spiritual practices.

Jain teachers have elaborated on sixty variants of the pan-Indian principle of ahiṃsā (non-violence) in their canonical texts. While physical non-violence—especially the avoidance of harm to any sentient being—is widely recognized both within and beyond the Jain tradition, other dimensions of ahiṃsā focus on fostering compassionate treatment toward not only one’s self but also to fellow humans. This course draws from the Śrāvaka Saṃbodha, a handbook on lay practices compiled by Ācārya Tulasī (1914–1997). This text outlines the qualities (guṇas) of lay disciples and provides practical, didactic guidance on religious conduct, encapsulating the ‘Jain way of life.’ Through these teachings, students will explore how responsible householders can contribute to a compassionate and harmonious society by integrating Jain ethical principles into everyday life. Course readings will be made available as links and PDFs throughout the duration of the course.Learning Objectives:•  Examine the Śrāvaka Saṃbodha, a poetic text written in the vernacular (Hindi) and assess its contemporary relevance to ethical and compassionate living.•  Understand the multifaceted meanings of compassion within Jain thought and analyze how it transcends conventional notions of kindness and non-violence.•  Evaluate, using interdisciplinary approaches from social sciences (such as history and linguistics), the various methods Ācārya Tulasī employs in constructing and communicating the qualities of householders in Jainism

Feeling safe is one of our biggest needs. But sometimes it seems like we live in an age of uncertainty and increasingly complex global crises. What then does it take today for human beings to feel and be safe?In this course you will learn how Jain thought and practice can speak to each of the seven areas of human security: 1) Personal Security, 2) Health Security, 3) Food Security, 4) Environmental Security, 5) Economic Security, 6) Political Security, 7) Community Security. Human security is not merely a matter of technology and logistics and a task for states and big organizations. It can also be approached as value-based: helping others to feel and be safe as an act of compassion. Underlying the concept of human security is the desire to understand what each individual human being needs to be able to flourish and live a meaningful life. In the course we will discuss different ways of answering this question, from the United Nations sustainable development goals to the wisdom of the Jain scriptures, and how they can inform each other to address today’s global challenges. Learning Objectives:•  Understand concepts connected to human security.•  Learn about compassionate Jain approaches to today’s global security challenges in both theory and practice.•  Develop the way you think about security, both your own and that of others.•  Get inspired for compassionate action that makes a difference in people’s lives.

The Tattvartbhasya by Haribhadra describes Compassion as a feeling of mercy for those who are miserable. Compassion also known as Karuna or Anukampa is the most important principle not only to understand but more importantly to practice in everyday life. Learn how all religions preach compassion, and how the Jain tradition takes its own – a unique approach. Compassion remains a central point in understanding three main principles of Jain tradition Ahimsa (nonviolence), Anekantvad (multiplicity of views), and Aparigrah (nonpossessiveness). Understand the Jain way of practicing compassion and how other religions address the practice of compassion. Also learn the different ways one can be compassionate, as well as the challenges you will face in serving selflessly along with possible ways to overcome them.All suggested course readings are provided as links and pdfs throughout the course. Learning Objectives:Understand compassion/Karuna/Anukampa following Jain philosophyLearn compassion teachings by Christian, Islam, Hindu, Sikh, Jewish & Buddhist traditionsFind ways to practice compassion locally in your areaDiscover how to help people around the worldFind out how to be a compassionate giving human being

The global food system is the single largest contributor to the ongoing ecological crisis and humanitarian crisis, impacting every one of the six planetary boundary transgressions that the Stockholm Resilience Center identified in 2023. This necessitates a transformation to a compassionate food system that meets the nutritional needs of all human beings while ensuring that these planetary boundary transgressions are mitigated. In this class, we will examine the architectures of compassionate food systems and how they can be implemented as the foundation of a holistic transformation from the climate heating phase to the climate healing phase of our civilization.Learning ObjectivesBy the end of this course, students will be able to:Understand the Urgency: Articulate the critical need for transforming foodsystems to address ecological crises and social injustices, including theimplications of animal agriculture on planetary boundaries and human health.Define Compassionate Food Systems: Explain the principles of acompassionate food system and its potential to provide nourishing food for allwhile operating within the limits of planetary boundaries.Analyze Implementation Strategies: Assess the political and economictransformations required to implement compassionate food systems effectively.Facilitate Transformation: Identify grassroots initiatives and strategies toovercome resistance and facilitate the transition to a compassionate foodsystem.

In Vaiṣṇava devotional (bhakti) traditions inspired by the ecstatic figure Caitanya (1486-1533) from Bengal, central importance is attributed to the loving relationship that each practitioner develops with the supreme Godhead Kṛṣṇa. And yet, such traditions also demonstrate that the foundational love that each practitioner cultivates for the divine must also extend towards other human beings (jīvas). This course begins with analyses of the sixteenth century Gauḍīya Vaiṣṇava tradition’s early development of Caitanya Vaiṣṇava cosmologies, philosophies, principles, practices, and communities. Such analyses highlight how recognizing Kṛṣṇa’s divine presence in other jīvas is the foundation of all love for other embodied beings, such that compassion (kṛpā) functions as an extension of one’s love for Kṛṣṇa. The course explores how community-building, an egalitarian worldview, and the ethic of humility intersect in Caitanya Vaiṣṇava compassion from the sixteenth to twenty-first century. It ultimately highlights how bhakti traditions, although centrally concerned with love for the divine, also remain concerned with extending love and compassion to other human beings. Course materials include a variety of readings that will be provided throughout the course. Learning ObjectivesBy the end of this course, students will be able to:Understand how Caitanya Vaiṣṇava cosmology and philosophy inform ethical ideals.Understand how the centralizing principle of devotion (bhakti) expands from love of the divine to love for other human beings.Learn how Caitanya Vaiṣṇava principles have been translated into a range of compassionate humanitarian actions. 

This course explores Buddhist understandings of compassion, with a particular emphasis on Dzogchen Buddhism. Compassion is a central Buddhist principle, and is typically defined as the wish to free beings from suffering. Consequently, Buddhist teachers provide instructions on how to cultivate compassion extended to oneself, to other humans and all forms of life. This course explores these Buddhist teachings and practices, including Dzogchen’s emphasis on rest and (non)action in which compassionate responsibility naturally arises. All suggested course readings are provided as links or pdfs throughout the course. Learning ObjectivesAfter taking this course, students will be able to:Understand the centrality of compassion in diverse Buddhisms.Practice Loving Kindness and Compassion (Tonglen) Meditations for oneself and others, in a secular or Buddhist way.Realize the importance of rest and (non)action for generating compassionate responsiveness to all forms of life, including oneself.

The Sikh Dharmic tradition is deeply rooted in the principles of seva (selfless service), sarbat da bhala (welfare of all), and Karuna (compassion). While Sikhi emphasizes the oneness of all creation and the divine presence in every being, it calls for an active engagement in uplifting humanity through righteous action, not merely the avoidance of harm. Sikhs are encouraged to live by the ideals of kirat karni (honest labor), vand chakna (sharing with others), and naam japna (remembrance of the Divine), all of which contribute to a just and compassionate society. Unlike traditions that focus primarily on renunciation or nonviolence as passive ideals, Sikhi promotes a dynamic form of compassion—one that defends the oppressed, stands against injustice, and actively contributes to the well-being of all. The institution of langar (free community kitchen) exemplifies the Sikh commitment to serving humanity without discrimination. Furthermore, the concept of miri-piri (the balance of temporal and spiritual authority) underscores the responsibility of Sikhs to engage in both personal spiritual growth and societal betterment. This course explores the Sikh teachings and practices of compassion—both in their spiritual dimension and in their real-world application—showcasing how the Sikh tradition not only fosters inner transformation but also demands active service and protection of all beings. All suggested course readings are provided as links and pdfs throughout the course. Learning ObjectivesGain a foundational understanding of the Sikh dharmic tradition, including its origins, core beliefs, and practices.Understand the foundations of compassionate living according to Sikh teachings.Learn how the Sikh dharmic tradition provides rich philosophical resources that encourage us to live compassionately and harmoniously with all beings.Learn how teachings and practices of compassion are lived out in the Sikh community.