Samyak: An Undergraduate Journal of Jain Studies
Samyak: An Undergraduate Journal of Jain Studies is a peer-reviewed and open-access journal published by the Jain Studies Program at the University of North Texas. Through research and engagement, we seek to promote the values of generosity, pluralism, and compassion for all sentient beings. ISSN (Online): 3069-7999
Leah Kalmanson, UNT Department of Philosophy & Religion
Editor’s Introduction: Welcoming Voices, Widening the Field
© Miki Chase 2026 https://creativecommons.org/licenses/by-nc/4.0
Gendered Jain Strategies for Spiritual Advancement
Whereas Jain laymen turn to the historic exemplars of kings and the gods to learn correct religious behavior, laywomen turn to tales of virtuous wives, mothers, and nuns. As such, laymen largely achieve merit through religious gifting, while laywomen leverage spiritual behaviors such as singing, praying, and fasting. The split between male and female practice gestures to fundamental differences in both the foundation and the orientation of the laity in the Jain faith, where “foundation” refers to the ground of Jain religious practice and “orientation” to the direction of devotional energy. This essay argues that both foundation and orientation vary for Jains along gendered lines.
© Margaret Gray 2026 https://creativecommons.org/licenses/by-nc/4.0
In the spring semester 2024, the author traveled to India via a grant from the Kundakunda Study Jainism Abroad Scholarship to explore Jainism’s teachings on dhyāna, or meditation. The current paper synthesizes the author’s conversations about dhyāna with Jittubhai Panditji of the Digambara tradition and Dr. Acharya Shri Vijay Nandansurishwarji Maharaj Saheb of the Śvetāmbara. These interviews, conducted in person during the trip, reveal a broad range of commonalities in approaches to teaching meditation to beginners but also differences regarding views on the relation between the mind and the self.
© Muskan Ali 2026 https://creativecommons.org/licenses/by-nc/4.0
Intersections of Dharma and Therapy: Integrating Indic Wisdom into Psychotherapy
This essay discusses how dharmic principles can be incorporated into psychotherapy to improve mental well-being and personal growth. Concepts of mindfulness, compassion, self-compassion, non-attachment, and ethical sensitivity are presented in the context of structured therapeutic interventions. Research suggests that these practices can improve psychological symptoms like anxiety and depression, along with enhancing moral behavior, emotional control, self-kindness, and overall character development. The review posits challenges in introducing these practices into therapy in a respectful and successful manner and references empirical evidence for their use. Overall, the integration of dharma-based concepts into psychotherapy offers an avenue toward mental health treatment wherein healing incorporates not only the remission of symptoms but also the acquisition of the well-being and personal growth fostered via positive psychology.
© Ramya Priya Ravinuthala 2026 https://creativecommons.org/licenses/by-nc/4.0
Auspicious Wishes from Dr. Samani Pratibha Pragya
The Ācārāṅga-sūtra is widely regarded as the earliest and one of the most significant texts within the Jain canonical tradition. This foundational scripture articulates the profound principle that “knowledge is the soul, and the soul is knowledge”(ĀS, 5.104), pointing to the inseparable relationship between consciousness and cognition. Knowledge, according to this vision, is not an external acquisition but an intrinsic and persistent quality of the soul. What is preserved in writing thus transcends the moment of its composition, carrying insights forward for generations and ensuring continuity in the transmission of wisdom. In this enduring spirit of preservation and renewal, Samyak: An Undergraduate Journal of Jain Studies has been established under the editorship of Dr. Leah Kalmanson, Bhagwan Adinath Professor in Jain Studies at the University of North Texas. Though modest in its beginnings, this journal represents an initiative effort in the field of Jain Studies, offering undergraduate students a platform to engage in research, reflection, and dialogue. This initial step may well serve as a basis for future scholarship, nurturing a new generation of inquiry and ensuring that the study of Jain philosophy, practice, and culture continues to flourish. May the leadership of JERF continue to support the light of knowledge across the university sphere. Dr. Samani Pratibha Pragya Visiting Teaching Assistant Professor Department of Religious Studies Florida International University
© Dr. Samani Pratibha Pragya 2025 https://creativecommons.org/licenses/by-nc/4.0
It brings me profound joy and deep personal satisfaction to write this foreword for the inaugural issue of Samyak: An Undergraduate Journal of Jain Studies. This remarkable initiative, supported by the Jain Education and Research Foundation (JERF) and graciously hosted by the University of North Texas (UNT), represents far more than an academic milestone—it embodies the living spirit of Jain values reaching new generations. My journey from a small town in Assam to global academic leadership has taught me that education is not merely the transfer of knowledge, but the awakening of consciousness. As Chairman Emeritus of JERF, I have had the privilege of witnessing how our endowment has blossomed into the Bhagwan Adinath Professorship in Jain Studies at UNT. Today, Samyak stands as the beautiful fruition of that vision—a testament to what becomes possible when ancient wisdom meets youthful passion and scholarly discipline. This journal provides our undergraduate scholars with an extraordinary platform to delve deeply into the foundational principles of Jainism—ahiṃsā (non-violence), anekāntavāda (multiple perspectives), and aparigraha (non-attachment)—and to explore their profound relevance to the challenges that define our contemporary world: environmental sustainability, ethical leadership, social justice, and the cultivation of genuine human understanding. Under the brilliant guidance of Dr. Leah Kalmanson, these young minds are not merely studying Jain philosophy; they are living it, breathing it, and making it their own. What strikes me most powerfully about the essays in this inaugural volume—and those being prepared for future issues—is the intellectual courage and moral clarity these students bring to complex and often sensitive subjects. Their commitment to rigorous academic inquiry, combined with deep respect for tradition, demonstrates that the next generation of scholars understands both the weight of their responsibility and the transformative power of their work. They are not content to be passive recipients of knowledge; they are active creators of understanding. Samyak—which means “right” or “complete” in Sanskrit—truly lives up to its name. It represents the synthesis of ancient wisdom and contemporary scholarship, the bridge between Eastern philosophy and global academic discourse, and most importantly, the living proof that Jain values can illuminate pathways toward a more compassionate and pluralistic world. To my colleagues at JERF, to the dedicated team at UNT, to Dr. Kalmanson and her students, and to all who have nurtured this journal from conception to reality: you have my deepest admiration and gratitude. You are not simply publishing papers; you are planting seeds of knowledge that will grow and flourish for generations to come. May Samyak continue to inspire, challenge, and transform all who encounter it. May it serve as a beacon of hope in our often-fragmented world, reminding us that true scholarship serves not just the mind, but the heart and spirit as well. With warmest regards, Dr. Dipak C. Jain Chairman Emeritus, Jain Education and Research Foundation
© Dr. Dipak C. Jain 2025 https://creativecommons.org/licenses/by-nc/4.0
Foreword from Sapan Bafna and Nirmal Baid, Co-Chairs, Jain Education and Research Foundation
In a world often marked by division and consumption, what can the timeless wisdom of Jainism teach us? The profound yet simple teachings of aparigraha (non-possessiveness), anekāntavāda (non-onesidedness), and ahiṃsā (non-violence) offer a path toward generosity, pluralism, and compassion for all sentient beings. Guided by these principles, the Jain Education and Research Foundation (JERF) is proud to support the launch of Samyak: An Undergraduate Journal of Jain Studies, a peer-reviewed, open-access platform showcasing exceptional student scholarship at the University of North Texas (UNT) and beyond. Since our endowment in 2017 established the Bhagwan Adinath Professorship in Jain Studies at UNT, JERF has been committed to advancing academic exploration and community engagement rooted in Jain values. Samyak represents a milestone in this mission, providing a global stage for undergraduate students to explore the relevance of Jain principles in addressing modern challenges like sustainability, ethical living, and interfaith dialogue. Under the leadership of Dr. Leah Kalmanson, the journal embodies the spirit of Jainism’s universal teachings, inviting both Jains and non-Jains to engage with its insights. This inaugural issue is a testament to the vibrancy of Jain Studies at UNT. As we launch Samyak, JERF envisions a bold future for the journal, reaching students, scholars, and communities worldwide. We invite readers to explore Samyak and join us in celebrating the voices of young scholars who are shaping the future of Jain Studies. Together, let us amplify the wisdom of Jainism for a more compassionate world. With gratitude and optimism, Sapan Bafna and Nirmal Baid Co-Chairs, Jain Education and Research Foundation
© Sapan Bafna, Nirmal Baid 2025 https://creativecommons.org/licenses/by-nc/4.0
Jainism and Contemporary Degrowth Movements
In his 2022 book Less Is More: How Degrowth Will Save the World, Jason Hickel critiques current economic models that prioritize growth above all else. He attributes this growth mindset in part to the dualistic ontologies he associates with the rise of European modernism. In place of this dualistic framework, he calls for an animistic and holistic outlook that overcomes the divide between humans and nature. While supporting Hickel’s overall project, this essay questions whether dualism is the culprit behind the unrestrained growth of the economy. After all, many animist traditions are compatible with, or even premised on, a dualism between spirit and matter. A philosophy such as Jainism, for example, asserts a strict dualism between sentient souls and inert matter, while simultaneously recognizing that souls can inhabit any number of material vessels, including human bodies, animal bodies, plant bodies, and even mineral bodies. Moreover, Jainism is overtly critical of unrestrained economic growth, thanks to its teachings on nonviolence and non-possessiveness. Hence, dualism is not fundamentally opposed to economic degrowth models.
© Connor Crabtree 2025 https://creativecommons.org/licenses/by-nc/4.0
Svatantratā (Freedom): A New Perspective on Female Renunciation
Although women constitute the majority of the Jain ascetic population, gender-based doctrinal interpretations and patriarchal structures within mendicant communities limit women’s roles and mobility. This paper explores dynamics regarding gender across both Śvetāmbara and Digambara sects. Through this exploration, we find examples of Jain nuns emerging as figures who subvert systemic subordination while utilizing asceticism as a source of empowerment to initiate change and express agency.
© Sofia Symon 2026 https://creativecommons.org/licenses/by-nc/4.0
Jain doctrine has traditionally recognized three genders as well as differences in biological sex and sexual orientation. This essay investigates the relevance of these Jain concepts to contemporary LGBTQ+ issues. On one hand, Jainism’s clear recognition of a third gender and overt focus on non-harm results in a tolerant approach toward gender and sexual diversity. On the other, Jainism’s equally overt focus on asceticism, with celibacy being the ultimate ideal for all people regardless of gender or sex, means that the Jain concepts may not align with the interests and priorities of contemporary LGBTQ+ communities broadly speaking.
© Holland McCasland 2025 https://creativecommons.org/licenses/by-nc/4.0
Karma and Sin: Doctrines of Consequence as Moral Motivators
Both sin and karma operate as a type of moral motivation within their respective religious traditions. Within Christianity, sin is deeply tied to questions of the fallenness of human nature and the presence of evil in the world. In Jainism, by contrast, a person’s true nature is that of the naturally omniscient and blissful soul, which is obscured by karmic bondage. This karma itself functions simply according to causal principles. Despite these differences, both sin and karma serve as vital drivers of moral behavior. Overall, this exercise in comparative hamartiology opens up a space for interesting conversation and points toward avenues for further engagement.
© Quentin Rice 2025 https://creativecommons.org/licenses/by-nc/4.0
Jainism beyond Jainism: Jain Contributions to Animals Ethics and Ecology
Jainism’s core value of non-harm is undeniably rooted in its ascetic philosophy. Its asceticism is, in turn, rooted in its specific metaphysical, cosmological, and religious doctrines regarding the nature of souls, karmic bondage, and liberation. The benefits of non-harm, however, are widely relevant to all people. This essay argues that Jainism contributes significantly to secular discourses on animal ethics and ecological sustainability. Its ability to communicate its core message in both religious and secular contexts is part of its strength.
© Nick Lombardi 2025 https://creativecommons.org/licenses/by-nc/4.0
Tearing the Soul Free from The Body’s Hold: A Comparison of Jainism and Orphism
This essay explores the range of fascinating similarities and differences between Jainism and the ancient Greek mystery sect of Orphism. Both Jainism and Orphism uphold a strict dualism between soul and body, attributing to the soul all qualities of life and considering the body a mere material vessel. Both traditions also hold similar views on transmigration or reincarnation. However, Jainism’s overt focus on non-violence sharply contrasts with the presence of violence and ritualized frenzy or mania in the Orphic rites. These similarities and difference suggest, nonetheless, the potential for continued research on connections between these two spiritual paths.
© Brooke R. Bentley 2025 https://creativecommons.org/licenses/by-nc/4.0
Jainism and Entrepreneurship: A Blueprint for Ethical Business
Jainism offers a set of practices that help businesses grow with integrity, rooted in long-term thinking, restraint, and care for the community. While these principles are most visible in small, privately owned companies, they are not limited to them. The real opportunity lies in scaling these values up, showing that a business does not have to go public or sacrifice its soul to succeed. When Jain ethics guide growth, companies can remain profitable, deepen trust with their communities, and avoid the short-termism that often hollows out once-visionary giants.
© Kennedy Carter 2025 https://creativecommons.org/licenses/by-nc/4.0
2025 Jain Cultural Festival at the University of North Texas: Special Feature
On March 1, 2025 the Jain Studies Program at the University of North Texas held a Jain Cultural Festival featuring booths for local Jain businesses and organizations, a community art show, and a student essay contest featuring submissions from the Pathshala youth program at the Jain Society of North Texas (JSNT). The event was sponsored by the Jain Education and Research Foundation (JERF), and the Dallas chapter of the Jain International Trade Organization (JITO), and JSNT, with support from students, staff, and faculty in the Department of Philosophy and Religion, the JSNT Public Relations Committee members Amit Jain and Virang Shah, the JSNT Pathshala Coordinator Shaily Jain, and JITO Dallas leaders Sapan Bafna and Vaishali Jain. We began with opening remarks from Dean Albert Bimper of UNT’s College of Liberal Arts and Social Sciences. We also welcomed special guest Prem Jain, representing JERF and JITO, who was instrumental in founding our endowment in 2017. Other speakers included Anil Mundra, the Bhagvan Vimalnath Endowed Chair in Jain Studies and South Asian Religions at UC Santa Barbara, who gave a lecture on campus the day before the festival, and Rohit Gangwal, the current president of JSNT, who provided closing remarks. In our inaugural issue of Samyak: An Undergraduate Journal of Jain Studies we are delighted to feature the winners of the student essay contest and community art show. Please see our website to learn more about the cultural festival and other events and programs.
© Leah Kalmanson 2025 https://creativecommons.org/licenses/by-nc/4.0
Ahiṃsā, or non-violence, is the foundation of Jainism. This extends beyond just physical violence to also include verbal and mental harm. For Jains, violence is not limited to only humans but includes all forms of life, including, animals, insects, plants, and microorganisms. Ahiṃsā is not just a simple moral, it is a way of life which directly controls the actions of Jains. Vegetarianism in Jainism directly stems from this way of life called ahiṃsā. Consuming meat involves the killing of animals, which is considered a form of violence that goes against the teachings of Jainism. Eating meat is thought to be a major contributor to the cycle of birth and death that Jains seek to avoid. In order to minimize violence, consuming meat is banned. In addition to avoiding meat, Jains often are careful about other forms of harm. Many Jains don’t eat root vegetables, such as onions, garlic, and potatoes, because harvesting these plants results in the death of the organism and many small microorganisms around it. All of these practices follow the same thought process that all living beings, no matter how small, deserve respect and protection from harm. While traditional Jainism has promoted vegetarianism, veganism is a more recent extension of vegetarian principles that many Jains follow especially because of modern concerns about animal welfare and ethical treatments of animals. Veganism in Jainism is a natural progression of ahiṃsā. Avoiding all animal-derived products is more relevant nowadays because of the harm given to animals in order to produce the products. Specifically, dairy production often involves practices that cause harm to animals, such as the separation of calves from their mothers and the exploitation of cows for their milk. The practices of producing animal-derived products didn’t harm the animals involved, so veganism wasn’t really relevant in Jainism back then. Nowadays, many Jains have embraced veganism as a better diet than vegetarianism because of a more ethical lifestyle today. The idea of causing harm to animals in order to enjoy their benefits goes directly against the foundational principles of Jainsim, therefore, the idea of veganism is gaining traction in many Jain communities. Recently, a significant global concern has become the environmental impact of animal agriculture. Not only does animal agriculture involving the process of slaughtering go against Jain principles of ahiṃsā, it also causes harm to the environment, which also goes against Jain teachings. It is known to contribute to deforestation, climate change, and the reduction of natural resources. By adopting a vegetarian or vegan diet, Jains align their lifestyle and ethics with their commitment to protecting the Earth and everything living on it. They believe that all living beings are interconnected, and that their actions contribute to the overall harmony of the world. The environmental benefits of a vegetarian and vegan diet are extensions of the Jain commitment to reduce harm to each and every thing.
© Atharv Nahar 2025 https://creativecommons.org/licenses/by-nc/4.0
Despite all the demands of society to have and desire more, peace itself can only be a product of less. Aparigraha is one of the five mahāvratas in Jainism, putting emphasis on limiting material craving, representing detachment. Aparigraha is not only to be followed by munis, but also by those who live a regular lifestyle. It’s important in today’s day of consumerism to use aparigraha as a way to live an existence that will be more in tune with oneself, more sustainable. Jain philosophy teaches that attachment to material possessions creates suffering and binds karmas to the soul in the birth-and-death cycle (saṃsāra). Aparigraha provides a way to create modest lifestyles where one lets go of things. The basic idea on which this concept rests goes well with the Modern Minimalist Movement, living by decluttering physical and mental spaces. I was exposed to aparigraha through routine actions by growing up in a Jain household. Every Sunday, I went to the temple, where we were instructed to take only what we could eat. At home, we had to be cautious and not waste anything. These practices, though rules to me while I was growing up, made a lot of sense later as they created a life of balance and sustainability. In recent years, I have witnessed the power of living a minimalist lifestyle. As time went on, I began to realize how my surroundings had quietly filled up with notebooks and clothes I had forgotten about. I drew motivation from aparigraha to simplify space, keeping only what was needed. Getting rid of unwanted things was a relief to my mind, creating a lighter and sharper focus. That experience took the Jain values in my life to a deeper understanding that true satisfaction is not about filling up, but making room for what really counts. Today, the relevance of minimalism cannot be overstated. Over-consumption is ruining the planet, and the importance put on material wealth fosters emotional distress since many people equate happiness with possession. On the other hand, aparigraha offers an alternative by providing the ability to feel content with less. This, in turn, contributes toward living a lifestyle that promotes both personal well-being and ecological balance. Accommodating aparigraha in daily life does not require many changes, as small steps toward minimizing waste are effective. For example, I often ask myself before buying something if this thing aligns with my values or not. This approach has helped save money and furthered a sense of fulfillment. Aparigraha explains that true happiness does not come from gaining possessions but from developing compassion toward all living beings. Embracing this principle means one can avoid material attachment and proceed to more desirable lives. In the end, Jainism’s belief of aparigraha stands as the light in today’s consumer-based world. It has brought in an immense transition within me after adopting the lifestyle of minimal living and finding a root basis from the wisdom it carries. By living simply, we honor the planet, and nurture our souls.
© Neervi Jain 2025 https://creativecommons.org/licenses/by-nc/4.0
The greatest threats to humanity are not sudden disasters, but slow erosions of peace and stability. In a world grappling with war, political unrest, and continuous environmental devastation, the Jain principle of ahiṃsā offers a radical, yet timeless solution. Rooted in philosophy, ahiṃsā extends far beyond mere pacifism, encompassing both human and natural relationships. It has shaped an ethical framework demanding non-violence through thoughts, words, and actions—acting as more than a moral aspiration, but a necessary tool in securing a habitable future. The same forces that drive human conflict—greed, exploitation, and disregard for consequences—also fuel the deterioration of the environment. Climate change is not merely an environmental crisis but an ethical dilemma deeply intertwined with human behavior. Jain philosophies, with their emphasis on ahiṃsā, uniquely address the root causes of ecological harm: overconsumption and unsustainable lifestyles. On the macro level, ahiṃsā’s call towards non-violent business practices is a driving force in the move towards ethical sourcing, sustainable production, and waste reduction. Policies that discourage deforestation and exploitative labor practices align with Jain teachings on the interconnectedness of life. The success of environmental movements rooted in non-violence, such as the Chipko movement, where villagers practiced peaceful resistance to protect forests, demonstrated the power of ahiṃsā in ecological conservation. On the micro level, non-possessiveness directly clashes with the sprawl of unchecked consumerism and resulting carbon footprints within the developing world. Animal agriculture as one of the largest contributors to climate change is directly combatted by the non-violent relationship with food ahiṃsā begets. This vital consciousness shift to mindful consumption by resisting unnecessary desires is the first step in reducing greenhouse gas emissions. Ahiṃsā’s philosophies challenge destructive tendencies through its emphasis on peace in dialogue and leadership. The Satyāgraha Movement, the Civil Rights Movement, and the fight against apartheid in South Africa differentiated ahiṃsā from passive submission and an active force to dismantle systematic injustices. More importantly, they fostered long-term peace over temporary resolutions through force. Racial and caste-based discrimination, gender inequality, and economic exploitation all stem from a culture of violence—one that thrives on division and domination. In a world where reactionary violence often escalates tensions rather than resolving them, ahiṃsā’s path of diplomacy rooted in empathy and shared humanity redefines strength from domination to restraint and understanding. These principles work to break the cycle of violence governing the political atmosphere in the status quo. The urgency of a societal change demands solutions that extend beyond technology and policy—it requires a shift in consciousness. From inspiring non-violent resistance movements to promoting minimalistic lifestyles that minimize ecological harm, the practicality of this doctrine has spread far beyond an idealistic mindset. Its applications in diplomacy, social justice, and environmental sustainability have the potential to reshape global concerns and address society’s most pressing crises.
© Aanya Nuna 2025 https://creativecommons.org/licenses/by-nc/4.0
In a world full of complexity and diverse perspectives, finding the whole truth can often seem elusive. A spool of thread, simple yet profound may be the most emblematic invention ever created. A spool is an intricate path of possibility and perspective, and when unwound, with each twist, knot, and gentle pull, it unravels different paths, realities, and truths. So, how can each path lead to understanding the truth of reality? The explanation comes through anekāntavāda. This is one of Jainism’s core principles, which shows the multifarious nature of reality. It is derived from the Sanskrit words “aneka” meaning many, and “anta”, which means ends or perspectives. It suggests that everything has more than one side to it. To understand something, one must learn all aspects by using the principle of anekāntavāda, and only then is the whole truth revealed. Let’s understand anekāntavāda with the classic story of the blind men who encountered an elephant. The story begins with six blind men who all come upon an elephant, but one person touches its trunk, the other person its tail, ear, leg, etc. They all argued over what they had touched and came to different conclusions, but as they started describing what they had encountered together, they were able to conclude that they had found an elephant. Simply knowing the trunk or tail would only have given them the partial truth, which would have led them to the wrong definition/ perception of an elephant. Only when each individual strand is inspected and put together does the whole picture come together and help reveal the truth as a whole and not partially. Simply knowing one aspect only reveals partial truths. This is the crux of anekāntavāda and it teaches that no single viewpoint can denote the whole truth because of reality’s multifaceted nature. Jain philosophy accommodates a pluralistic understanding of the world. Using the concept of anekāntavāda in one’s daily life helps to give insight and helps Jains support a balanced and thoughtful way of living. This concept is very applicable to today’s society as we live in such diverse times, thus an open and tolerant mind is incredibly important. In the context of today’s society, anekāntavāda encourages us to question the curated images and narratives we encounter. People often present idealized versions of themselves, shaped by filters, editing, and selective sharing. While this can create a false sense of perfection, anekāntavāda reminds us that every individual’s viewpoint is unique. By applying this philosophy, we can resist the temptation to judge others or ourselves too harshly based on partial representations. We learn to accept that there is no set path to success, happiness, or fulfillment. Instead of comparing ourselves to the filtered portrayals we see online, we can embrace our own truth and honor the diversity of paths others take. So, to truly know the true nature of a spool of thread, one must examine all threads that create the tapestry to reveal the true picture, as anekāntavāda teaches.
© Roma Ajmera 2025 https://creativecommons.org/licenses/by-nc/4.0
At every birthday party, there is always one item that has been the bane of my existence: cake. Especially because it is filled with my four-letter arch-nemesis called “eggs.” If my parents had ever given in to my begging, I would have scarfed the whole thing down, but unfortunately, I could only stare at the white delight from a distance as the other kids enjoyed their plates. “The world is unfair,” I thought to myself. Knowing something had to change, this moment sparked my passion for cooking and all things food. My love for food stems from Jainism. Growing up Jain, I quickly learned that food is more than just fuel; it is a way to live in harmony with the world. Vegetarianism is a fundamental principle of Jainism, rooted in the practice of ahimsa, or non-violence. We believe that all living beings, from the mighty elephant to the feeble ant, have souls deserving of respect and protection. Meat, fish, and eggs all involve consuming a life, therefore going against this philosophy. Even root vegetables like onions and garlic are often avoided because extracting the root kills the plant. These practices instilled in me a deep respect for life and influenced my approach to finding proper substitutes for recipes. As I grew older and learned about food production, I began to question the role of dairy in traditional Jain diets. While milk and ghee have long been staples, modern dairy farming practices often conflict with Jain principles of non-violence and compassion. Veganism has emerged as a logical extension of ahiṃsā, eliminating the exploitation of animals for food. Although still uncommon among Jains, this new tradition is gaining traction among those who want to adhere to stricter values and address environmental concerns. This, in turn, inspired me to embrace plant-based alternatives like almond milk and aquafaba. Food is sacred, and its preparation is an act of mindfulness and gratitude. Take Paryushan, for example, the annual eight-day festival of self-discipline, reflection, and forgiveness. We practice fasting or adopt stricter dietary rules, such as only eating before the sun sets, known as Chovihar. We avoid overindulging in food by refraining from eating greens, salt, root vegetables, and oil. These traditions taught me to approach cooking with intention and respect, seeing it as a way to nourish the soul, mind, and body. Jainism has deeply shaped my relationship with food, enhancing my appreciation not only for what I eat but also for what I choose not to eat. This “restriction” we call vegetarianism and veganism is hardly that, as it reflects a commitment to compassion, sustainability, and respect for all life forms. By embracing these principles, I discovered how food can honor tradition while fostering creativity. Creating ethical and delicious meals is a meaningful way to honor my heritage while embracing innovation—especially if I still want to enjoy birthday cakes.
© Ayona Katariya 2025 https://creativecommons.org/licenses/by-nc/4.0
Jainism stands on the premise that all life forms, from humans to microscopic organisms, are interconnected and equally deserving of respect. This belief, combined with the principle of ahiṃsā (non-violence), predisposes Jainism to the contemporary concept of environmental ethics and encourages Jains to partake in actions beneficial to all in order to minimize karmic bondage—the vices trapping the soul in the cycle of birth and death. Since the 1980s, India’s air pollution, water quality, and waste management have ranked among the worst in the world. To combat this dire, unprecedented situation, many Jain leaders were called upon to offer insight on the mitigation of ecological disasters. These scholars declared that a shift in human behavior was necessary to curb the negative effects of industrialization, emphasizing the importance of resisting consumerism and engaging in modest living. As per the doctrine of non-possessiveness (aparigraha), Jains are urged to restrict themselves to minimal possessions and to renounce attachments. This practice targets the root cause of environmental degradation: overconsumption. Gaining control over the five senses is integral to curtailing the overuse and misuse of resources, independent of availability and fleeting pleasures. This ideology is evident in deeply-rooted Jain dietary choices such as vegetarianism and veganism, which create an understanding of how immoderation often harms the most vulnerable—both in nature and in society. For instance, overindulgence in wealthier, more developed countries has not only depleted ecosystems, but also exacerbated the pre-existing struggles of the marginalized in the Global South, who are forced to bear the brunt of climate change despite contributing the least to its causes. Jainism critiques this cycle by urging its followers to embrace simplicity and sufficiency rather than vanity and grandeur. Jainism’s commitment to the doctrine of multiple perspectives, anekāntavāda, teaches that no single viewpoint can encompass the entire truth, communicating nature’s complexity. As pertaining to environmental issues, it encourages the integration of diverse attitudes to create holistic solutions to global challenges. In the status quo, societies are gradually initiating a shift away from nonrenewables (e.g. coal, natural gas) towards renewable energy sources (e.g. hydropower, solar panels) as a means to attenuate greenhouse gas emissions. Though this method may initially seem foolproof, it opens the door for other adverse drawbacks: habitat disruption, community displacement, noise pollution, etc. At the point at which humanity continues attempting to produce such large quantities of energy and other consumable goods, it will always be confined to choosing between the lesser of two evils. Acknowledging the interdependence of all life forms, Jains inspire society to act with care and moderation, serving as an important reminder in today’s world of excessive consumption and unsustainability. In Jain philosophy, spiritual progress is intertwined with one’s interactions with the world, opposing the false dichotomy between individual liberation and collective well-being. By minimizing harm to others through sustainability and equity, Jains advance both personal and societal transformation simultaneously. It is this integrated vision that makes Jain teachings relevant to the modern goals of creating a just, egalitarian society.
© Yasha Godha 2025 https://creativecommons.org/licenses/by-nc/4.0
Everything My Eyes Hold Ends: Lessons in Jain Aparigraha
In his hands, a continent. Bharat Chakravarthi’s stars had always aligned into an arrangement for victory. His battalion had marched on to kingdom after kingdom until it was his name on their lips, until there weren’t any kingdoms to claim anymore. Bharat had just yet to cement his final victory by carving his name on the mountain, Vijarda Parvat. What happens when you reach, in regal robes amidst the procession, and there’s the mountain, but it’s littered with carved letters and countless victories? Names are everywhere. What happens then? Bharat has little choice now. He finds a spot, erases one of the names—flattens the mountain, and carves his own three syllables over. Can he even make out his letters amidst the other names of chakravarthis that graced these lands? His birthright, his kingdom, his name in the echoes. Was anything ever his? ***** When I sit down in pravachan or share the calm of rosary beads in the midafternoon with our Jain ascetics, they’ll ask me why I don’t join them, foster the virtues of Jainism properly? I know their peace, their aparigraha. I try, but I’m busy, I’ll end up saying—I want to be something, someone. Wanting success, especially someone’s fickle and borrowed definition of success, is no argument. They will win as they pose a simpler question that I don’t want to admit the answer to. Could I tuck my success into my soul and carry it forward life after life? Is it ever mine if it is only momentary? Is it mine if its expiration is in its very definition? Aparigraha is more than being a trendy minimalist with the most perfect mahogany centerpiece and an aesthetic, decluttered, catalogue-worthy home. The primal act of wanting is parigraha. It’s the last sin in our five numbered list, but parigraha is the most alarming, most damning, and the cause of the rest (violence, falsehood, stealing, and unchastity). Aparigraha, then, is the simple act of knowing: everything my eyes hold ends. Everything that ends is not mine. We would be kinder, stronger for embodying aparigraha. We would chasten the greed that just takes and takes from the Earth for a few millions of dollars, from the labor that toils and is undercut, from wars that play out for land that just isn’t ours to cut and divide. But we’re raised in this mud, and it clings to me as if it is an ancient part of mine. Slowly, I’ll learn to walk this world without clutching things to my heart, let go and let in without claw marks. This is my vow when I promise to hold aparigraha: to be strong, to be enough that nothing deters me as it comes and goes, ebbs and flows. More than a religion, Jainism is a way of life. After all, Jainism is the path I follow into the storm of this world. Jainism places in me the strength present at the eye of the storm—until I’m out, until the storm dissipates.
© Aashita Doshi 2025 https://creativecommons.org/licenses/by-nc/4.0
Editor's Introduction to the Inaugural Issue
The teachings of Jainism are profound but simple: Practice generosity, not possessiveness; value diverse perspectives while humbly recognizing the limitations of your own; and, above all else, do not cause harm or contribute to the suffering of others. The tenets of aparigraha (non-possessiveness) and anekāntavāda (non-onesidedness) are rooted in the foundational value of ahiṃsā (non-violence). Jain Studies at the University of North Texas promotes the academic study of Jainism through research and scholarship, curricular offerings, and sponsored events including lectures, workshops, and other learning opportunities. As part of our efforts, we are introducing Samyak: An Undergraduate Journal of Jain Studies, a peer-reviewed and open-access venue for excellent student work in all areas related to the study of Jaina dharma.
The Monk and the Merchant: The Contrasting Experiences of Jains in the Colonial World
Jain ascetics and Jain laypeople and merchants all suffered harms under British colonial rule. However, some ascetics arguably faced especially onerous challenges, finding themselves barred from common society due to their “sky-clad” practices or pressured to relinquish such spiritual practices under British policies that overlooked Jainism’s distinct status apart from Hinduism. In contrast, the Jain merchant experience under colonial policies, both on the Indian subcontinent and in British colonies abroad, reflected expanding business opportunities in the emerging global economy. This essay opens up a discussion about the vexing political and ethical dilemmas that mark the experiences of Jains during the colonial period.
© Quang Nguyen 2025 https://creativecommons.org/licenses/by-nc/4.0
Jains live according to the core values of ahiṃsā, anekāntavāda, and aparigraha, which all follow the logic of karmic causality. These principles together offer contemporary society the tools needed to reverse course and address the many harms that currently afflict it. Understanding the law of karma supplies the framework for conscious action. Ahiṃsā establishes the moral foundation of non-harm. Aparigraha ensures that we live lives full, not of possessions, but of compassion and generosity. The principle of anekāntavāda leaves the individual open-minded and undisturbed by the views of others, increasing both the ability to learn and the ability to teach. The Jain life of principle is a worthy ideal to which we all might aspire.
© Elias Green 2025 https://creativecommons.org/licenses/by-nc/4.0