Learning Area

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.

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.

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.

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.

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).

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.

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 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.

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 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 

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.

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).

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. 

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.  Course Details6 hours of recorded lecture contentAdditional readings for self-studyPlus+ 4 x 60-minute recorded Q&A sessions with Professors Dickstein and Miller Student Reviews"Arihanta Institute's course, Jainism, Veganism, and Engaged Religion, is a remarkable example of the transformative power of aligning nonviolence, or ahimsa, with daily living. Professors Miller and Dickstein expertly highlight the Jain tradition, sparking essential conversations about animal agriculture, spiritual practice, and ethically navigating climate collapse. If you're seeking a compassionate path forward, I highly recommend this course. Every week brought a welcoming dialogue with our cohort of students and additional insights from our professors. Thank you, Arihanta Institute!"— Diana H., United States, 2024 “This course exceeded my already-high expectations. Thank you all from the bottom of my heart.”— Agni H., United States, 2024 "I have enjoyed this class, the readings and videos, our discussions, and the meetings with all of you. Thank you all and thank you for this offering Christopher and Jonathan." — Mike A., United States, 2024

सम्यग्दर्शन: जैन दर्शन की मूलभूत अवधारणा का दार्शनिक विश्लेषण जैन दर्शन भारतीय दार्शनिक परंपरा का एक अत्यंत सूक्ष्म, तत्त्वनिष्ठ एवं आत्मसाक्षात्कारोन्मुखी दृष्टिकोण है, जिसकी मौलिकता आत्मा के स्वाभाविक शुद्ध स्वरूप की पुनःप्राप्ति में निहित है। इसके अनुसार, जीव के बंधन का मूल कारण अविद्या, राग, द्वेष, और मिथ्यात्व है। इन बंधनों से मुक्ति प्राप्त करना ही मोक्ष है, जो जैन मत में जीवन का चरम और परम लक्ष्य है।मोक्ष की सिद्धि सम्यग्दर्शन, सम्यग्ज्ञान, और सम्यक् चारित्र — इन त्रिविध साधनाओं से होती है, जिन्हें सामूहिक रूप से "रत्नत्रयी" कहा गया है। इनमें सम्यग्दर्शन को प्रवेशद्वार का स्थान प्राप्त है। इसका तात्पर्य आत्मा की प्रकृति, तत्त्वों की वास्तविकता, और जीवन के लक्ष्य के प्रति श्रद्धायुक्त स्पष्ट दृष्टि से है। उपयोगिताछात्र सम्यग्दर्शन के शास्त्रीय, व्यावहारिक, और आध्यात्मिकपक्षों को स्पष्ट रूप से समझ पाएंगे।वे मिथ्यात्व के लक्षणों को पहचानकर आत्म-निरीक्षण कर सकेंगे।सम्यग्दर्शन की प्राप्ति की प्रक्रिया को समझकर अपने साधना पथ को सुस्पष्ट बना सकेंगे।सम्यग्दर्शन के आधार पर मोक्षमार्ग का सारगर्भित चिंतन कर सकेंगे।  Samyag-darśana: A philosophical analysis of the foundational concept in Jain philosophy Jain philosophy is a profoundly subtle, truth-centered, and self-realization-oriented perspective among the Indian philosophical traditions. Its fundamental conviction is in the re-attainment of the soul’s intrinsic pure nature. According to Jain thought, the root causes of the soul’s bondage are avidyā (ignorance), rāga (attachment), dveṣa  (aversion), and mithyātva (deluded perception), and elimination of these bondages leads to mokṣa itself, which is regarded as the greatest and ultimate goal of human life in Jainism. The attainment of mokṣa is made possible through the triad of samyag-darśana (right perception), samyag-jñāna  (right knowledge), and samyag-cāritra (right conduct), collectively known as the ratnatraya (Three Jewels). Among these, samyag-darśana is accorded the status of the initiator. Its attainment implies a reverence-filled unblemished perception of the nature of the soul, unwavering belief in the tattvas (fundamental principles), and the true purpose of life. Learning Objectives:• Understand the importance of samyag-darśana in the spiritual journey.• Identify forms of mithyatva (false beliefs) and their classifications.• Define samyag-darśana and explore its various types.• Learn about the sequence of attaining samyag-darśana and the concept of granthibheda (breaking of knots of delusion).• Explore the aṅgas (eight limbs) of samyag-darśana.• Analyze the dūṣaṇa (offenses) and bhūṣaṇa (ornaments) of samyag-darśana.• Recognize samyag-darśana as the foundational step in the path of self-realization.• Understand the relationship between samyag-darśana and svānubhūti (direct self-experience).

JPHA 8002/9002 is a graduate-level seminar offered by Claremont School of Theology (CST). 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.

JPHA 8001/9001 is a graduate-level seminar offered by Claremont School of Theology (CST). 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.

** 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.

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 grammar.Strategies for fostering deeper understanding and mastery of skills required to translate Gujarati sources.Familiarity 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 literature.Students of South Asian language and linguistics.Anyone fascinated by the rich cultural heritage of Gujarat.

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 grammar.Strategies for mastering skills required to translate Gujarati sources with greater accuracy.Enhanced familiarity with the Pedagogical Ladder framework and its application to advanced language acquisition.Deeper 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 literature.Students of South Asian language and linguistics.Anyone passionate about the rich cultural heritage of Gujarat.

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.

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.  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 advocacy.Learn the Jain perspective on the human body and its role in spiritual practice.Assess the role of compassion and social justice in Jainism.

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 explores Jain understandings of yoga according to two pivotal Digambar Jain authors, looking at Kundakunda's Samayasāra and Śubhacandra's Jñānārṇava. We begin with Kundakunda's inquiry into the nature of the soul in Samayasāra, examining how his insights contrast with earlier Jain interpretations and broader South Asian philosophical frameworks. Lectures are focused on explicating Kundakunda's understanding of karma, the soul, and his celebrated higher (niścaya) and lower (vyavahāra) viewpoints (naya). The course highlights Kundakunda's critiques of his contemporaneous philosophical systems, providing students with the tools to appreciate his contributions to Jain yoga and South Asian philosophy more broadly.   Transitioning to Śubhacandra's Jñānārṇava, students will explore how the text reflects both Jain principles and practices as well as elements from Patanjali’s 8-fold yoga and even tantric traditions. Students will thereby observe how Jñānārṇava maintains a commitment to the ontological, soteriological, and ethical dimensions of Jainism while incorporating practices such as meditation, posture, and breath control shared by other yoga systems.By the end of the course, students will understand how both texts dialogue with historical traditions and provide rich pathways toward spiritual growth and liberation within the framework of Jain yoga.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 important dimensions of Samayasāra and Jñānārṇava.It is recommended, though not required, that students complete courses 3007 “Ancient and Classical Jain Yoga” and 3008 “Yogabindu and Yogadṛṣṭisamuccaya: The Yogas of Haribhadrasūri” before taking this course if they wish to have further background on Jain yoga.  Learning Objectives:• Understand Kundakunda's unique interpretations of the soul, karma, and thematerial world in Samayasāra and how they contrast with other Jain and SouthAsian philosophical perspectives• Explore Śubhacandra's Jñānārṇava, identifying how it incorporates elements of Patanjali’s 8-fold yoga and tantra while remaining rooted in Jain ontological and ethical principles• Gain an appreciation for two uniquely Digambara contributions to thedevelopment of Jain yoga

This course is an eight-week summer intensive that integrates University Sanskrit 1 and University Sanskrit 2 into a single, accelerated sequence. Designed for students seeking immersive language training, the course covers the full scope of the Devavāṇīpraveśikā Sanskrit primer (Goldman and Goldman, 1980), moving from foundational grammatical systems to more advanced forms required for sustained reading and translation of Sanskrit texts. Through daily instruction, sustained memorization, recitation, and guided translation practice, students will learn to recognize, recall, and apply the major paradigms of Sanskrit inflection, including nominal declensions, verbal conjugations, participial formations, compounds, indeclinable suffixes, and key syntactic constructions. Emphasis is placed on disciplined study habits and cumulative mastery, with the understanding that the accelerated pace of a summer intensive requires consistent engagement and regular review. Students will develop essential research skills in Sanskrit philology, including close attention to grammatical form, syntactical analysis, and methodical translation practice, by translating carefully selected and modified excerpts from Sanskrit literature. While the course moves more rapidly than a standard academic-year sequence, instructional pacing is intentionally structured to provide initial orientation and methodological grounding, followed by a period of accelerated coverage and a final phase of consolidation and integration. Competency in Sanskrit translation is a central research skill for scholars in South Asian Studies, providing direct access to primary sources and supporting credibility in academic writing. At the same time, Sanskrit study can also deepen engagement with lived religious traditions. For many dharma traditions—particularly Jainism, Hinduism, and Buddhism—Sanskrit functions as a primary medium of liturgy, doctrine, and philosophical reflection. Accordingly, this course supports both academic research preparation and informed engagement with the cultural, intellectual, and spiritual landscapes shaped by Sanskrit texts. By the end of the intensive, students will have completed the Devavāṇīpraveśikā primer in full and will be prepared to advance to more independent translation and textual study at the upper-division undergraduate or graduate level, including advanced 8003 | Sanskrit 3 and 8004 | Sanskrit 4 coursework. Presented by the Center for South Asian Languages (CSAL) at Arihanta Institute.

In this course, which is Part 1 of 2, students will complete the equivalent of their first semester of graduate level Sanskrit. Students will gain necessary competency in University 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. Upon completion of both of University Sanskrit 1 and University Sanskrit 2, 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 give 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. The Sanskrit language 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 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 Objectives1. 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 research6. Become familiarized with other cultural and intellectual elements of the broader Sanskrit tradition. Presented by the Center for South Asian Languages (CSAL) at Arihanta Institute.

This course is Part 2 of 2 in the University Sanskrit sequence. Building on the language foundations established in University Sanskrit 1, students will complete the remaining portion of the Devavāṇīpraveśikā Sanskrit primer (Goldman and Goldman, 1980) and consolidate their command of the core grammatical systems required for reading and translating Sanskrit texts. Through sustained memorization, recitation, and guided translation practice, students will learn to recognize, recall, and apply all major paradigms of inflection, including nominal declensions, verbal conjugations, participial formations, compounds, indeclinable suffixes, and key syntactic constructions. Students will further develop essential research skills in Sanskrit philology, including attention to grammatical form, syntactical analysis, and disciplined translation practice, by translating modified excerpts from Sanskrit literature. Competency in Sanskrit translation is a central research skill for scholars in South Asian Studies, providing direct access to primary sources and supporting credibility in academic writing. At the same time, Sanskrit study can also deepen engagement with lived religious traditions. For many dharma traditions—particularly Jainism, Hinduism, and Buddhism—Sanskrit functions as a primary medium of liturgy, doctrine, and philosophical reflection. As such, this course supports both academic research preparation and informed engagement with the cultural, intellectual, and spiritual landscapes shaped by Sanskrit texts. By the end of this course, students will have completed the Devavāṇīpraveśikā primer in full and will be prepared to advance to more independent translation and textual study at the upper-division undergraduate or graduate level. Learning Objectives1. 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 research6. Become familiarized with other cultural and intellectual elements of the broader Sanskrit tradition. Presented by the Center for South Asian Languages (CSAL) at Arihanta Institute.

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 aparticular focus on the Jain tradition, but also in conversation with Hindu andBuddhist 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 oftranslations of primary source texts. Presented by the Center for South Asian Languages (CSAL) at Arihanta Institute.

This advanced Sanskrit course is a direct continuation of University Snskrit 3 and forms part of Arihanta Institute’s ongoing faculty–student research project on Hemacandra’s Yoga-śāstra and its Svopajña-vivaraṇa commentary. Designed for students who have completed a foundational first-year Sanskrit sequence and can read intermediate prose and verse texts, the course applies grammatical and interpretive knowledge to the translation and analysis of this seminal Jain treatise. Through the close reading of Yoga-śāstra passages and their commentarial explanations, students deepen their understanding of Sanskrit syntax, Jain philosophical vocabulary, and classical scholastic style while situating the text within broader South Asian intellectual traditions. In addition to its focus on Jain philosophy and hermeneutics, the course provides a linguistic foundation for understanding the evolution of Indo-Aryan languages. Mastery of Sanskrit at this level equips students for further study of the Middle Indo-Aryan Prakrits, Apabhraṃśas, and later vernaculars—languages that are central to the study of Jain and wider South Asian literary traditions. Emphasis is placed on developing publication-quality translation and research skills, integrating philological precision, hermeneutic awareness, and critical engagement with primary and secondary sources. By participating in a collaborative academic environment—where faculty and students contribute to an evolving body of Jain Studies scholarship—students refine their ability to produce rigorous, well-annotated translations suitable for conference presentation or publication. The course culminates in an independent research paper demonstrating mastery of Sanskrit language and commentarial analysis within the context of Hemacandra’s thought and Jain philosophy more broadly. This course is not offered directly for university credit from Arihanta Institute. However, students who wish to receive language credit from their home institutions (including the MA in Engaged Jain Studies at Claremont School of Theology) are encouraged to contact their administrations to explore the possibility of having this course count toward academic credit through their home institutions. Many universities, particularly at the graduate level, provide mechanisms such as a “special reading course,” “directed reading course,” or other forms of independent study that allow students to work with a faculty member at their institution to tailor a course to their specific needs. In the past, Arihanta Institute students have successfully arranged with their home institutions to take our language classes for university credits from their home institutions under such frameworks, with our instructors providing the final grade and grading rubric directly to their institution. If you are interested in pursuing academic credit in this way, please consult with your home institution’s administration about the available options, and Dr. Bohanec will be happy to work with them to submit your grade for the course to them. Learning ObjectivesDevelop advanced Sanskrit reading, translation, and philological skills, demonstrating mastery of complex grammar, syntax, and vocabulary through accurate and idiomatic renderings of primary texts.Analyze and interpret Sanskrit commentarial literature with attention to Jain philosophical frameworks—particularly Hemacandra’s Yoga-śāstra and Svopajña-vivaraṇa—while engaging in comparative hermeneutic dialogue with Hindu and Buddhist traditions.Apply linguistic and hermeneutic methods to assess philosophical arguments, religious language, and the structure of commentarial reasoning in premodern South Asian texts.Situate Jain philosophical texts within broader South Asian and global intellectual traditions, including comparative study of dharmic and Abrahamic perspectives on ethics, epistemology, and contemplative practice.Discuss and critique nuances in South Asian philosophy, theology, linguistics, literature, and culture, demonstrating both technical precision and interpretive depth.Produce publication-quality translation and research projects, integrating philological analysis, hermeneutic reflection, and ethical awareness appropriate to graduate-level scholarship. Presented by the Center for South Asian Languages (CSAL) at Arihanta Institute.

A significant amount of Indological scholarship considering the Jain tradition was written in German, making learning German for the study of Jainism a critical research skill. In this graduate course, students will learn the German grammar necessary to begin to confidently read and translate German texts, with the goal of preparing them to undertake advanced translation and/or pass their competency exams. Students will also learn to appreciate reading and translation as a personally transformative practice supported through, though irreplaceable by, artificial intelligence.One particularly unique feature of this course is its ongoing engagement with thebiography of artist Narendra Kumar Jain. Class exercises will focus on translatingGerman newspaper articles, interviews, and other media discussing Jain’s journey from India to Germany where he painted a mural on the Berlin Wall’s East Side Gallery.Through their translations, students will appreciate how his mural, titled The SevenStages to Enlightenment (Die sieben Stufen der Erleuchtung), emerges out of a richhistorical context where Jain and yogic values intersect with international politicsmanifesting in post-World War II Berlin. Course objective:The objective of this course is that students will be able to demonstrate proficiency inreading and translating German in academic and journalistic works, for the study ofreligion. Presented by the Center for South Asian Languages (CSAL) at Arihanta Institute.