Compassion (karuṇā) is the key instrument for practicing ahiṃsā (non-violence), the bedrock of Jain doctrine. All Jain tenets embody ahiṃsā and karuṇā – for example, aparigraha (restrained possessiveness) reflects compassion towards environment; satya (truthfulness) and anekāntvāda (non-one-sidedness) represent compassion in speech; and asteya (non-stealing) and brahmacarya (carnal restraint or respectful conduct) exemplify compassion in conduct.

Karuṇā is considered one of the four contemplations (bhāvanās) prescribed in Jain tradition to build righteous character as expressed in the sūtra matrī-pramoda-kāruṇya-mādhyasthyāni ca sattva-guṇādhika-kaliśamānâ-vineyeṣu (the Tattvārtha Sūtra 7.6). The other three being maitri (friendship), pramoda (delight), and madhyasthatā (equanimity).

The ancient Jain scriptural aphorism Parasparopagraho Jīvānām (the Tattvārtha Sūtra 5.21), meaning “all life is bound together by mutual support and interdependence,” further highlights the centrality of compassion in Jain tradition. The aphorism remains relevant in contemporary thought while playing a pivotal role in guiding human actions for a compassionate living.

Actions of compassion are not unique to Jain tradition; most faiths emphasize the importance of compassionate behavior. However, for Jains, cultivating compassionate demeanor holds profound significance. It is vital for spiritual advancement to end the bondage and the birth-death cycles for achieving the ultimate goal of final liberation (mokṣa), which is considered the fundamental purpose of human life. Therefore, compassion in action is an indispensable aspect of the Jain way of life.

Compassion can be expressed in various ways – for instance, by helping humans in need, supporting other living beings, protecting the environment and ecology, and many more. Each act of compassion fosters immense feelings of joy and fulfillment. One of the most significant applications of compassion, however, is inwardly directed towards oneself to build a life that nurtures a life of spiritual growth and elation.

The presenters at this conference explore multiple aspects of compassion in action, highlighting pragmatic applications of some highly effective practices.

Arihanta Institute, through its Engaged Jain Studies program, offers diverse learning opportunities, including courses, webinars, and this conference to promote adoption of compassion in life. The author will discuss ongoing programs and initiatives designed to further these efforts.

In this exploration, Cogen Bohanec delves into the intersection of ecotheology and ecopsychology within the context of Jain philosophy. Drawing on a background in environmental activism and ethics, Dr. Bohanec focuses on how religious traditions, specifically Jain Dharma, can influence human behavior towards the natural world. The discussion begins by examining the methodology of ecotheology, with three main methods: responding to critique, applying theological concepts to secular ideas, and reinterpreting traditional beliefs. Secular methodologies such as ecopsychology can used to understand theological traditions such as the Jain tradition. To construct a Jain ecotheology, critiques of the Jain tradition must be addressed, particularly regarding ascetic tendencies that could devalue nature. Such critiques must be understood in the context of Jain texts, such as the Ācārāṅga-sūtra, that emphasize nonviolence towards all living beings in nature, thereby challenging the critique that because Jainism is world-renouncing, the tradition cannot properly value the natural world.

The connection between ecopsychology and Jain philosophy might be further explored by focusing on the impact of psychology on modern consumerism. Jain texts like the Uttarādhyayana-sūtra highlight Jain views on material desires, delusion, and finding happiness through simplicity and detachment as a mean to both heal ourselves and to heal the environment—all of which are germane to modern discussions of ecopsychology. The concept of the self in ecopsychology and Jain philosophy also reveals parallels between psychological healing in both schools of thought demonstrating that Jain principles of nonviolence and interconnectedness with nature align with the goals of ecopsychology in promoting mental well-being and sustainable living practices.

Interdisciplinary dialogues between ecotheology and ecopsychology may deepen our understanding of the relationship between humans and nature. By understanding traditional Jain beliefs in light of eco-psychological insights, we might articulate a Jain ecopsychology as a way to address environmental issues from the perspective of the Jain tradition. Through exploring common values and principles, a comprehensive approach to environmental ethics and sustainability may draw upon insights from both religious and eco-psychological perspectives.

This presentation will argue for the application of anekāntavāda to the discussion of controversial topics as a form of compassionate speech. Why is compassionate speech important? This is not simply a matter of observing civility, but of both communicating effectively and cultivating within ourselves the kind of disposition toward others that is most conducive to advancing on the spiritual path. In the Jain tradition, an essential key to advancing toward liberation is the cultivation of a state of equanimity (sāmāyika), which prevents the influx of karmas into the soul (the life force, or jīva). Much of social media today promotes mental states that are the opposite of sāmāyika, encouraging us to feel fear and hatred for those who differ from us. This is destructive to both spiritual life and society.

Forgiveness is a fundamental virtue and practice in the Jain tradition, and its significance is consistently emphasized in various canonical texts and narratives of the Jains. These teachings on forgiveness are deeply intertwined with compassion for all living beings and oneself. In this presentation, I will explore the concept of forgiveness as discussed in the Uttarādhyayanasūtra, one of the earliest Jain canonical texts. By doing so, I will highlight how the text defines and elaborates on Jain notions of forgiveness as both an "adequate" and "apposite" path toward compassion, as well as a means of achieving a higher level of ascetic practice. Furthermore, I will discuss how stories within this canonical text inspire readers to grasp a more comprehensive understanding of the role of forgiveness.

As scholars of Jain diaspora communities have repeatedly noted since the early 1990s, Jains' activist engagements with publics in North America and Europe have been focused nearly exclusively on two related concerns: environmentalism and animal rights. These concerns have led to declarations and organizations that address climate change, animal farming, and support for veganism. However, concern for issues related to human rights has been largely absent from Jain activist efforts. Here, I will discuss a now-defunct organization, Jains for Justice, which formed in 2020 in the wake of the police murder of George Floyd and ensuing protests. It will examine an open letter to the Jain community and the findings of a survey they conducted on North American Jains' understandings of and familial discussions about racism and social oppression in the US. It proceeds in two parts: First, a close reading of these documents shows how Jains for Justice characterizes the community's understandings of racism; second, it analyzes Jains for Justice's arguments urging greater attention to human rights issues affecting American society at large as fundamental to Jain teachings and values. I conclude with a reflection on the demise of Jains for Justice that raises questions for Jain communities as they consider what their social and political futures will be.

Cultivating compassion is essential for spiritual advancement and the overcoming of karma according to Jain religious doctrine. Compassion is one of the four main signs of samyag-darśana (right vision) or samyaktva (correctness), a moment of insight that inspires an unselfish desire to assist others on their journey toward liberation or mokṣa (Jaini 1979, 150). Although compassion is ultimately seen as a form of karma to be transcended, it continues to play a central role in Jain daily life, guiding actions that aim for a better rebirth and enhancing well-being in the very present. This presentation will discuss how some of the most well-known Jain philosophers situated compassion alongside equanimity, friendliness, and goodwill for others as foundational to meditative practice and the broader religious Jain life. These qualities were often presented as universal human capacities, sometimes shared by other religious traditions. Jain intellectuals engaged deeply with shared ethical and contemplative values, reflecting broader inter-religious dialogues while maintaining their distinct religious commitments. By looking into different Jain texts, this exploration highlights how Jain authors contributed to a broader discourse on ethical values and religious techniques.

Harm from violence and abuse is a major source of anxiety for many people. If we want to make a difference to people's lives, helping them to be and feel safe can be a fundamental and effective form of showing compassion. In this presentation, I will introduce the concept of "personal security" as one of the seven dimensions of the human security approach that can be found in the documents of the United Nations. I will then explore what the Jain tradition can offer to these discussions and what compassionate action for personal security based on the Jain principles might look like.