45 | An Encounter with a Lonely PersonShe shared a quiet worry about the future. While her peers were planning for their children’sschools and family holidays, she felt she had no long-term purpose. Her voice trembled asshe said, “I don’t know what’s ahead for me.” It was a valid concern. In a world driven bycomparison and timelines, not having the ‘next step’ can make one feel lost. I had noimmediate solution to offer. Instead, I encouraged her to stop waiting for someone to supporther and to consider becoming support for someone else.3. Philosophical Perspectives“आप अकेलो अवतरे, मरेअकेलो होय ।यूँकबहूँइस जीव को, साथी सगा न कोय ।।”This verse from Ekatva Bhāvanā, the fourth of the twelvecontemplations (Bārah Bhāvanā) in Jain philosophy, reminds usthat we enter and depart the world alone. The belief that a spouse,family member, or friend is always with us is an illusion. Thiscontemplation urges us to find meaning and peace not throughdependency, but by connecting our emotional life with somethingdeeper than companionship. Helping others, knowing oneself, andpracticing kindness are not ways to avoid loneliness, but ways todeal with it. It's a good reminder that you have to depend on yourself. No matter how manypeople are around, it's up to you to find your own peace and know what you want.Relationships may help us but they do not make us complete. The journey towards meaning,stability and fulfilment is ultimately one we must walk on our own.I suggested she visit orphanages or schools for the visually impaired. She did not hesitate,despite her personal struggles, and later said it gave her “mental peace.” That line hit me
46 | Dharma For Life Echoes, V.2, Jan. 2026hard. What truly helps is empathy, connectingwith those less privileged. Helping others isn'ta distraction; it transforms suffering intopresence. Her story made me wonder: why dowe wait for loneliness to crush us before wereach out? Society trains us to hide our loneliness behind gathered smiles. But really, feelinglonely isn't something to be ashamed of, it's something everyone goes through at some point.The answer doesn’t always lie in finding new people, but in finding deeper purpose. Whileserving meals at an orphanage, she was not merely feeding children; she was nourishing herown soul. In giving to others, she rediscovered herself.When you visit an orphanage or an old age home, suddenly your own problems don't seem sobig. You realise your “emptiness” is not unique. There are people who haven’t spoken to afamily member in years, children who are waiting eagerly for visitors just to be hugged. Thisreality check isn’t about feeling bad or ignoring how you feel, but about realizing thatlistening to someone else can really help break down the walls of loneliness. Loneliness feedson inactivity. And by activity, I mean purposeful presence. Being available to listen, even ifyou can’t solve anything. Showing up, even when you have nothing fancy to offer. That’show people begin to feel seen and sometimes, that’s all they need.4. People-Pleasing and BoundariesPeople-pleasers often say “yes” to avoid conflict rather than from true generosity. However,in this process, people often take advantage of you and start giving you menial job(s).Though no work is small work, it is important to have boundaries defined. Yes, boundaries
47 | An Encounter with a Lonely Persondefined for what to say “No” to! True kindness feels light,not burdensome. It arises from “I want to” rather than “Ihave to.” Learning to say no is not selfish; it is self-respect.When a people pleaser learns to say no it's not rejection buta declaration that their time and energy have value.The first refusal may surprise both the asker, who neverconsidered being declined, and the pleaser, who discoversthat the world doesn't end when they set boundaries. When they start saying no, somethingamazing happens. Where there were once just expectations, there’s now understanding. Beingkind to others must also include being kind to oneself. Healthy relationships work both waysyou give AND take. Sometimes, the most compassionate act is allowing others to managetheir own responsibilities while preserving one’s own emotional well-being.5. Reflections on Sleep, Solitude, and ConnectionSometimes, I wake in the middle of the night and instinctively reach for my phone, strainingmy eyes, not even sure what I’m looking for. Some faces cross by; some memories arerelived and in the deep silence I at times even connect with those who might be havingthoughts about me. I tallied it many times later and they said “Yo, I was thinking about youtoo”. These midnight wake-ups feel like being stranded between two worlds, the one I leftbehind in sleep and the one I’m not yet ready to face in daylight.The cold glow of a phone cannot substitute genuine connection, yet I scroll, hoping forsomething familiar to fill the quiet. And when I discover that someone else was thinking ofme at the same moment, it feels like proof that we’re all connected in ways we can’t fullyunderstand. I don’t think there’s any perfect substitute for sleeping. Not even meditation cansubstitute for it. Sleep isn't just rest, it's when my body heals, when my brain sorts throughthe day's clutter, when I recharge for whatever comes next.
48 | Dharma For Life Echoes, V.2, Jan. 20266. Everyday Acts of ConnectionLoneliness doesn’t need a grand solution. Atimely call, a shared meal, an unplanned chatwith your sibling, or sitting quietly besideparents after dinner, these small acts often healmore than we realize. We often wait for rescuefrom loneliness, yet what we truly need is a reason to show up for others. The woman Ihelped found peace in serving strangers; the habitual “yes”-sayer found strength in saying no.If you ever feel invisible or alone, remember you are not alone. We all have our moments.What matters is meeting ourselves with gentleness. Whether through service, kindness,boundaries, spending time with family, writing or simply sitting with your feelings- every actcounts. And progress isn’t always visible. As the saying goes: “A stonecutter hammers at hisrock a hundred times without visible effect, but the hundred-and-first blow splits it in two. Itwas not the last blow that did it, but all that came before.”7. ConclusionLoneliness is not merely the absence of people, but the absence of meaningful engagementwith oneself and the world. Transformation occurs through purposeful activity, empathy,philosophical reflection, and cultivating boundaries. By serving others, nurturingself-connection, and engaging in everyday acts of presence, individuals can navigate solitudeand achieve emotional stability. True fulfillment does not come from eliminating loneliness,but from meeting it with understanding, compassion, and self-awareness. As Lord Mahavirateaches, “He who knows one, knows all.” By understanding ourselves, we can empathize withothers, transforming loneliness into an opportunity for growth, connection, and purposefulliving. Ultimately, we do not need perfect lives; we need gentle reminders that we belong :somewhere, to someone even if that someone is ourselves.
49 | Discovering The Lake Of Consciousness Through YogaDiscovering The Lake Of Consciousness Through YogaMannat MalikAbstractYoga is often narrowly understood as a physical discipline; however, its deeper purpose liesin harmonizing the mind, body, and consciousness. This reflective essay explores the holisticdimensions of yoga through the lens of Patanjali’s Yoga Sutras, with particular emphasis onchitta, vrittis (mental fluctuations), and the influence of the trigunas—sattva, rajas, andtamas. Drawing upon personal experience gained through advanced yoga teacher training andphilosophical study, the essay illustrates how yoga functions as a transformative tool forstabilizing the mind, cultivating inner clarity, and realizing oneness with the self,metaphorically described as the “lake of consciousness.” The discussion further highlights thepractical application of yogic principles in daily life, demonstrating yoga’s potential as anintegrated spiritual and psychological discipline rather than merely a physical practice.Keywords: Yoga, Patanjali’s Yoga Sutras, Chitta, Vrittis, Trigunas, Mindfulness,Consciousness, Sattva, Meditation, Spiritual Practice1. IntroductionFor the past three years, I have been professionally working in the spiritual field, using yoga,Vedic astrology, and tarot to serve clients and the community. This year, I completed my500-hour yoga teacher training, having previously completed the basic 200-hour course inMay 2023, and advanced 300-hour training in May 2025 in Rishikesh. The advanced trainingspanned nearly a month and was both challenging and demanding, with classes starting at6:00 am and ending at 7:30 pm, with only two short breaks for meals, and Sundays off forrest and reset. While many assume such a schedule involves mostly physical practice, inreality, only four hours were devoted to physical postures; the rest of the time is spent in
50 | Dharma For Life Echoes, V.2, Jan. 2026learning all the other things that Yoga offers which includes: Yoga Philosophy, Anatomy,Healing and Therapy with Yoga and Ayurveda. Among these subjects, yoga philosophyemerged as the most profound. It shows us that it is a complete mindset and lifestyle and notjust one act or one hour of a particular practice. Yoga is holistic and all-encompassing.Physical postures are only one of the eight limbs of yoga (Ashtanga Yoga), outlined by sagePatanjali1in the classical text Yoga Sutras:● Yama – self-restraint● Niyama – observances● Pranayama – breath control● Pratyahara – withdrawal of senses● Dharana – concentration● Dhyana – meditation● Samadhi – oneness, bliss2. Patanjali’s Yoga SutrasStudying Patanjali’s Yoga Sutras was one of the most intriguing aspects of my training.Though concise, the text’s depth requires focus, determination, and mindfulness, giving it duetime and energy to truly understand and embody. Comprising 196 sutras, the text organizesscattered wisdom that was passed on orally or scattered in different places in an unorganizedmanner. The sutras serve as a practical guide for individuals seeking liberation through yoga.Numerous scholars and spiritual teachers have commented on the Yoga Sūtras. Among these,Swami Vivekananda’s commentary was particularly influential for me. Many practitionersdevote extensive time to a single sutra to fully grasp its meaning and integrate it into dailylife. Under the guidance of Mr. Joshan Kotnala, I explored select sutras deeply. Rather thanprescribing techniques alone, the sūtras address the fundamental question of why yoga is1 Father of classical yoga
51 | Discovering The Lake Of Consciousness Through Yogapracticed, or one could say a deeper sense ofpurpose to engage in and embody yogic principlesin our life.3. Purpose of YogaMany individuals approach yoga seeking physicalfitness, flexibility, stress relief, or generalwell-being. The city folk are inclined towards it as a medium for calmness and relaxation. Asteachers find it difficult to incorporate philosophical aspects in a class, and even students orparticipants don’t show curiosity to know beyond the breathing and movement. When thebody becomes the sole focus, the holistic benefits of yoga are diminished, as our foundationis not based in true purpose, it's like going to watch a movie to destress, but with that primaryintent, missing out on what the movie truly wanted to offer as a message or what the storytruly wanted to communicate, as we were only there for distraction not absorption. The sutrasof Maharishi Patanjali provide clarity and guidance for the yogic journey. Studying all ofthem can take a lifetime. One foundational sutra, however, is powerful enough to enlighten usabout the true goal of yoga: “Yogaś citta-vṛtti-nirodhaḥ.” 2 Breaking it down:● Yoga – the practice of yoga itself● Chitta – the mind● Vritti – fluctuations within the mind● Nirodhah – to stop or restrain.● Mind (chitta) is consciousness itself, encompassing the storehouse of memories andthe source of mental faculties.● Manas – the thinking mind; processes primary sensory input and experiences, collectsinformation2 Yoga Sūtra I.2
52 | Dharma For Life Echoes, V.2, Jan. 2026● Ahamkara – the ego; creates individuality and separation● Buddhi – the intellect, discernment, higher cognition anddecision making, forming an opinion or deeper levelunderstanding and creativity.Together, Manas, Ahamkara and Buddhi and their processesconstitute the “mindstuff” known as chitta, including conscious,subconscious, and unconscious layers. Vrittis are the fluctuations,thoughts, desires, memories, imagination, as we continue tointeract with the external world, naturally vrittis arise. As apractitioner once you know what yoga is, it also becomes the base of why it is important.4. The Triguna Influence on the MindThe mind is shaped by three fundamental qualities (guṇas):● Sattva – harmony, purest form and peace● Rajas – activity, passion, and restlessness● Tamas – inertia, dullness, and passivityLifestyle choices affect which guna dominates, thereby influencing the state of chitta. Forexample:● A fresh salad is sattvic● A spicy dish is rajasic● Fast food or meat is tamasicIndividuals can balance all three guṇas, or one may dominate. Lethargy, excessiveconsumption of tamasic foods, or living in unhygienic conditions without maintaining propercleanliness of their body and space, all of these qualities are considered tamasic andeventually the chitta would also be influenced by this, fostering negative, pessimistic or dullthoughts and emotions. If a person is physically active, maintains themselves properly, is
53 | Discovering The Lake Of Consciousness Through Yogadriven by passion and purpose the mind would fostercreativity and ideas, a rajasic state. If a person follows asattvic diet, spends time learning and cultivatingrighteousness, does meditation and yoga, the state of mindwill be dominated by sattva, promoting inner and externalharmony, peacefulness.Internal states influence external life as much as externalcircumstances affect the mind. A person living apredominantly tamasic life, finds a mentor or guru whopromotes a sattvic mindset, or reads a book with positive influence, a positive shift in thechitta can trigger a shift in lifestyle choices as well. Many would agree that the externalchanges we make in life on our own are powered by internal desire for change and its resultand at the same time external changes that naturally happen as we grow, moving to a differentcountry, changing a job, shifting to a new home, which also influence new changes as well.Thus, chitta continously interacts with manas, buddhi, and ahamkara, while its nature isinfluenced by the gunas, which also influences the nature and intensity of vrittis.5. The Mind as a LakePatanjali metaphorically describes the mind as a lake, where vrittis are ripples on the surfaceand the bottom represents the soul. The water’s nature is influenced by the gunas:● Tamas – dark waters, difficult to see the bottom● Rajas – active waters, waves and ripples● Sattva – clear, peaceful, and easy to see the bottomYoga, inherently sattvic, gradually calms the ripples of the mind. Ego, emotions, desires,habits, hopes and regrets, sometimes we are stuck in the past, or too far ahead in the future orcircling in our own assumptions, all of which create the vrittis. In this stillness, one can
54 | Dharma For Life Echoes, V.2, Jan. 2026directly see and experience union with the self, understood as a reflection of universalconsciousness. Yoga and all its eight aspects create a wholesome lifestyle which encouragesthe sattvic element in our life, where we find more peace and stability, and use our minds torise to the soul and not degrade to the ego.6. ConclusionYoga extends far beyond physical exercise. By harmonizing body, mind, and consciousness,it stabilizes mental fluctuations, cultivates sattva, and deepens self-awareness. Throughengagement with Patañjali’s Yoga Sūtras, reflection on the guṇas, and the integration of yogicprinciples into daily life, practitioners can access the “lake of consciousness,” achieving innerclarity, peace, and purposeful living.Bibliography● Vivekananda, Swami. Patanjali’s Yoga Sutras. Prabhat Paperbacks, 2022 Edition.● Dutta, Tinni & Das Mahima. “Psycho-Philosophical Aspect of Trigunas.”Himjournals, 2021.
55 | Sowing Seeds of Spirituality in Early ChildhoodSowing Seeds of Spirituality in Early ChildhoodBy Aastha Jain1AbstractSpirituality in early childhood is less concerned with ritual observance than with the gradualcultivation of ethical awareness, emotional balance, and compassionate relationships. Thispaper examines how toddlers develop spiritual sensibilities through observation and imitationof everyday conduct demonstrated by parents and grandparents. Drawing upon Jainphilosophy—particularly the principles of right faith (samyak darśana), right knowledge(samyak jñāna), and right conduct (samyak chāritra)—the study emphasizes early exposureto core virtues such as non-violence, truthfulness, forgiveness, self-discipline, andnon-attachment. Through routine family interactions, mindful engagement with nature, andemotionally regulated responses to daily situations, children begin to internalize ethicalvalues that foster empathy, inner peace, and moral clarity. By highlighting the complementaryroles of mothers, fathers, and grandparents as primary spiritual guides, this paper proposes afamily-centred framework for nurturing spirituality that transcends ritualism and provides afoundation for lifelong ethical, emotional, and spiritual development.Keywords:Early childhood spirituality, Jain philosophy, moral development, virtues education,non-violence, mindfulness, parental guidance, ethical living, inner transformation,compassionate action1.IntroductionIn contemporary society, spirituality is often misunderstood as adherence to religious rituals,external observances, or the pursuit of divine favour. Jain philosophy offers a profoundcorrective to this misconception by emphasizing that true spirituality lies in the purification1 LLB and LLM from Bharti Vidyapeeth Deemed University, Pune; Assistant Professor at Amity University.
56 | Dharma For Life Echoes, V.2, Jan. 2026of the soul through ethical living, inner discipline, andconscious awareness rather than conforming to societalexpectations or pleasing God. “In happiness and suffering,in joy and grief, we should regard all creatures as weregard our own self.” — Lord MahaviraWhile rituals and temple visits may foster discipline andcommunal identity, they alone cannot transform the soul ifone’s intentions and actions remain rooted in violence, deceit, greed, or harshness. Jainthought asserts that spiritual progress arises from inner transformation guided by the threefoldpath: right faith, right knowledge, and right conduct. These principles align spiritual growthwith everyday behaviour and moral clarity. For young children, particularly toddlers,spirituality begins when seeds of goodness, sharing, love, and kindness, are sown early. TheJain concept of Das Lakshan highlights ten virtues, such as truthfulness, non-greed,forgiveness, and self-control, which purify the soul, leading to peace and ultimately liberation(moksha).“Attachment and aversion are the root cause of karma, and karma originates frominfatuation. Karma is the root cause of birth and death, and these are said to be the source ofmisery. None can escape the effect of their own past karma.” — Lord Mahavira. This paperadopts a qualitative, philosophical, and reflective approach, drawing upon classical Jain texts,virtue ethics, and observational insights from family-based early childhood environments toexplore how spirituality may be nurtured organically in the earliest stages of life.2. Mother as the First Spiritual GuideA mother is a toddler’s first guide in spiritual and moral development. Through her love,patience, and calm demeanor, she shapes the child’s inner world. Rather than enforcingcomplex rituals, she demonstrates values through her own conduct, living with fairness,
57 | Sowing Seeds of Spirituality in Early Childhoodkindness, and respect for all beings. For instance, when amother carefully guides an insect out of the house instead ofharming it, the child witnesses ahiṃsā (non-violence) inpractice. Over time, such small yet meaningful acts teachthe child to value life and act thoughtfully, cultivatingempathy, independence, and confidence. As the childbegins to feel secure in both self-worth and moralgrounding. Toddlers rarely respond to moral lectures;instead, they absorb behaviours through observation and imitation. When a motherconsistently practices honesty, generosity, and emotional regulation, responding calmly tostress and sharing without expectation, the child absorbs these virtues naturally. Becauseyoung children are keen observers, it becomes essential for a parent to align deeds with nobleintentions, creating a living example that shapes the child’s character for life.3. Father: Strength with CompassionThe father’s role in early spiritual development lies in demonstrating how strength andkindness coexist. His fairness, respect, and calm demeanor set the tone for ethical living,reflecting core moral values. Fathers teach virtues like patience, forgiveness, and humilitythrough everyday interactions, fostering deep inner growth. When a father responds todifficulty with composure rather than anger, he teaches samata, maintaining balance in allsituations. By showing forgiveness, even when wronged, he imparts kshama (forgiveness),encouraging children to let go of grudges and cultivate compassion. When he humblyacknowledges his own mistakes and corrects them, the child learns that true strength lies inhumility and self-awareness.Everyday actions, helping a neighbour, expressing gratitude, or practicing restraint,demonstrate dāna (charity) and mindfulness. These lived values show children that
58 | Dharma For Life Echoes, V.2, Jan. 2026spirituality is woven into everyday life rather than confined to formal teachings. A father’sexample encourages the child to develop apeaceful soul rooted in kindness andself-discipline, illustrating how spiritual valuesguide everyday behaviour with sincerity andgrace.4. Grandparents: Continuity and CalmGrandparents provide peace and reassurance. Their gentle lifestyle and storytelling connecttoddlers to life’s cycles and the virtues behind rituals.Through stories illustrating truthfulness,compassion, and forgiveness, grandparents help toddlers understand the deeper meaningbehind ethical behaviour rather than merely following rules. Acts such as caring for animals,offering prayers, or practicing kindness in daily routines enable children to perceivespirituality as a natural way of life.5. Creating Harmony in the FamilyA child’s spiritual development flourishes most effectively within a peaceful and lovinghome. Frequent conflict, emotional tension, or unresolved anger disrupt a child’s sense ofsafety and inner calm. When family members practice respectful communication, emotionalregulation, and mutual understanding, the home itself becomes a sacred space where virtuesare cultivated effortlessly, beyond formal rituals. Nature walks and simple interactions withliving beings teach respect and compassion, which is one of the core Jain principles.Observing ants, caring for plants, or feeding birds fosters coexistence values early on. Quietoutdoor moments, breath awareness, and mindful observation cultivate attentiveness andinner stillness.6. ConclusionPractical spirituality for toddlers should be joyful and manageable. Families may incorporate:
59 | Sowing Seeds of Spirituality in Early Childhood● Expressions of gratitude before meals● Virtue affirmations: Phrases like “I am kind” or “I speak the truth”● Small good deeds: Helping, sharing, caring for animals● Silent reflection: Moment of quiet togetherThese practices reflect the Jain path of joyfully cultivating virtues ratherthan merely following rituals. When mothers nurture with compassion,fathers model respect, and grandparents share wisdom, toddlers naturallygrow spiritually. They learn that happiness comes not from pleasing others or performingrituals but from keeping the soul pure and peaceful. Early spiritual nurturing establishes astrong foundation for lifelong resilience, empathy, and peace. “There is no enemy outsideyour soul. The real enemies live inside you, anger, pride, greed and hate. Avoid these and youwill be free.” — Lord Mahavira
60 | Dharma For Life Echoes, V.2, Jan. 2026पुरुषा र्थ चतुष्टयडॉ ० उमेश चंद्र त्रि पा ठी1Abstract (सा रां श)सना तन संस्कृति में ‘पुरुषा र्थ’ मा नव जी वन के उद्देश्य और दि शा का प्रति पा दन करता है।यह केवल भौ ति क सुख-सुवि धा ओं की प्रा प्ति तक सीमि त न हो कर व्यक्ति के संपूर्णजी वन-व्यवहा र, आचा र तथा सामा जि क उत्तरदायि त्व से जुड़ा हुआ है। धर्म, अर्थ, का मऔर मो क्ष—इन चा र पुरुषा र्थों के मा ध्यम से मा नव जी वन की पूर्णता प्रा प्त हो ती है। प्रस्तुतलेख में पुरुषा र्थ की दार्शनि क, शा स्त्रीय तथा साहि त्यि क अवधा रणा का वि श्लेषण कि यागया है, जि समें प्रा ची न ग्रंथों ,थों महा का व्यों तथा आधुनि क वि चा रकों के दृष्टि को ण कोसमा हि त कि या गया है।Keywords (मुख्य शब्द)पुरुषा र्थ, पुरुषा र्थ चतुष्ठ्य, धर्म, अर्थ, का म, मो क्ष, सना तन संस्कृति , भा रती य दर्शन1.Introduction (परि चय)पुरुषा र्थ का शा ब्दि क अर्थ है—‘पुरुष द्वारा कि या गया सही दि शा में अर्थपूर्ण प्रया स’। यहाँ‘पुरुष’ का आशय केवल शा री रि क मनुष्य से नहीं ,हीं बल्कि वि वेक-संपन्न मा नव से है |भा रती य दर्शन परंपरा में चा र्वा क दर्शन को छो ड़कर प्रा यः सभी दर्शनों ने पुरुषा र्थ चतुष्ठ्यको स्वी का र कि या है। चा र्वा क दर्शन केवल अर्थ और का म को ही पुरुषा र्थ मा नता है,अर्था त् यह ‘पुरुषा र्थ-द्वय’ का समर्थक है। ना स्ति क दर्शन हो ने के का रण धर्म और मो क्षउसके वि वेच्य वि षय नहीं हैं।1 केंद्रीय वि द्या लय, मो ति हा री (से०नि ०)
61 | पुरुषा र्थ चतुष्टयमहा भा रत, रा मा यण, गी ता , उपनि षद् तथाका मसूत्र जैसे प्रा ची न ग्रंथों में पुरुषा र्थ कीमहत्ता का प्रति पा दन मि लता है। वेदव्या स केअनुसार पुरुषा र्थ और दैव के संयो ग से हीसफलता प्रा प्त हो ती है: “क्षेत्रं पुरुषका रस्तुदैवं बी जमुदाहृतम्। क्षेत्रबी जसमा यो गा त् तत: सत्यं समृद्धयते।\"2 महर्षि वेदव्या सव्या वहा रि क जी वन में भी पुरुषा र्थ के महत्व को स्वी का र करते हैं : \"कृतं मे दक्षि णे हस्तेजयो मे सव्य आहि तः ।\" उनके दाहि ने हा थ में पुरुषा र्थ और बा यें में सफलता हो ती थी ।उनकी दृष्टि में संकट की घड़ी में यथो चि त नि र्णय लेने वा ला ही सच्चा पुरुषा र्थी है।यो गवा शि ष्ठ के अनुसार शा स्त्रानुसार चि त्त-वि चरण ही सज्जन पुरुष का पुरुषा र्थ है। यदिजी वन में पुरुषा र्थ है तो संपन्नता बनी रहती है और दरि द्रता द्वार से लौ ट जा ती है।पुरुषैर्थ्यते इति पुरुषा र्थः - महर्षि मनु | शंकरा चा र्य का मत है कि पुरुषा र्थ-वि ही न व्यक्तिधन, मि त्र, ऐश्वर्य और कुल हो ते हुए भी उनसे वंचि त रह जा ता है।जी वन लक्ष्य की पूर्णता केलि ए मनसा,वा चा ,कर्मणा अपनी समस्त सृजि त शक्ति यों द्वारा उद्यम करना ही पुरुषा र्थहै।-- महर्षि पा तंजलि । 'महा भा रत' के अनुसार पुरुष का पुरुषा र्थ उसके व्यवहा र में हीनि हि त हो ता है। आधुनि क युग के महा न वि चा रक महर्षि अरवि न्द ज्ञा न, कर्म और भक्तिके त्रि वेणी -संगम को श्रेष्ठ पुरुषा र्थ मा नते हैं।2. धर्म“धा रयति इति धर्मः ।” धर्म व्यक्ति और समा ज के नैति क एवं सांस्कृति क दायि त्वों काप्रति पा दन करता है। यह केवल व्यक्ति गत स्तर तक सीमि त नहीं है, बल्कि सामा जि क,सांस्कृति क और समस्त वसुधा में प्रा णी मा त्र के लि ए महत्वपूर्ण है। यहाँ तक कि वस्तु और2 वेदव्या स-महा भा रत
62 | Dharma For Life Echoes, V.2, Jan. 2026पदार्थ भी इससे पृथक नहीं हैं—उनका भी एक ‘धर्म’ है। उत्पत्ति और ना श का सि द्धा न्तइन पर भी समा न रूप से ला गू हो ता है। पुरुष-प्रकृति , नर-ना रा यण, ऋषि -मुनि , रा जा -रंक,अमी र-गरी ब, दि न-रा त, सूर्य-चाॅं द, ग्रह-नक्षत्र तथा सृष्टि के कण-कण में समा न रूप सेव्या प्त हो ने के का रण ही 'धर्म' को पुरुषा र्थ चतुष्ठ्य का प्रधा न तत्व मा ना गया है।सृष्टि के प्रा रंभ से लेकर आधुनि क समा ज तक समय-समय पर धर्म को वि वि ध प्रका र सेपरि भा षि त कि या गया है। महा भा रत, रा मा यण और गी ता में धर्म की सर्वश्रेष्ठता प्रति पा दि तहै। संसार में 'धर्म' को सर्वश्रेष्ठ मा ना जा ता है।(वा ल्मी कि य रा मा यण) इसी में (धर्म में) सत्यकी प्रति ष्ठा भी है। धर्म से अर्थ, का म और मो क्ष तक की सि द्धि (प्रा प्ति ) हो ती है। धर्म केआधा र पर ही मनुष्य और पशु में अन्तर दि खता है अन्यथा भो जन-भजन, शयन, मैथुनआदि अनेक क्रि या ऍं दोनों में समा न हो ती हैं।(पशु और मनुष्य में) धर्म के का रण ही मनुष्यपशु से श्रेष्ठ मा ना जा ता रहा है।तथा कथि त और वि कृत धर्म सम्प्रदाय-वि शेषका द्यो तक हो सकता है, किं तु वह धर्म कावा स्तवि क स्वरूप नहीं है। वि श्व के सभी धर्मों का उद्देश्य मनुष्यता की रक्षा और उच्चमा नवी य मूल्यों की स्था पना है। जड़-चेतन, पशु-पक्षी तथा प्रा णी वि शेष के लि ए समा नरुपेण उपयो गी और कल्या णका री का र्य ही धर्म का प्रा ण तत्व है। वि कृत धर्म का दुष्प्रभा वही आज वि श्व स्तर पर रा ग-द्वेष, हिं सा, शो षण-अवि श्वास का ही प्रभा व है कि यत्र-तत्र-सर्वत्रयुद्ध-हिं सा का बो लबा ला बढ़ता ही जा रहा है। वि श्वयुद्ध का बढ़ता हुआ खतरा और सुरसाकी तरह मनुष्यता पर हा वी हो ता हुआ आतंकवा द वि कृत धर्म की ही उपज है। सना तनसंस्कृति का श्रेष्ठ ग्रंथ महा भा रत का एक परि वा र इसलि ए भी टूट कर बि खर गया क्यों किक्योंकिधर्मा चरण का अभा व था । धर्मवि रुद्ध आचरण के का रण लंकेश का पतन हुआ। सोने की
63 | पुरुषा र्थ चतुष्टयलंका रा ख बन गयी और धर्मयुक्त आचरण के फलस्वरुप श्री रा म मर्या दा पुरुषो त्तमकहला ए। उनका शा सन-का ल 'रा मरा ज्य' कहला या । यह भा रत का रा जधर्म ही था जहाॅंरा जा प्रजा -हि त में प्रा णप्या री प्रि या का नि र्वा सनकर पुरुषा र्थ की रक्षा करते हुए धर्म कीपुनर्स्था पना करता है। प्रा ची न भा रती य साहि त्यऔर उनमें वर्णि त पा त्र अपने धर्मा नुकूल आचरणके लि ए वि श्व प्रसि द्ध हैं।3. अर्थअर्थ पुरुषा र्थ का दूसरा महत्वपूर्ण तत्व है, जो धर्म से पृथक नहीं है। जी वन की भौ ति कआवश्यकता ओं का मूला धा र अर्थ ही है। अर्थ लो क और लो को त्तर जी वन दोनों को जो ड़नेका का र्य करता है। इसके अभा व में पुरुषा र्थ की परि कल्पना भी (यहां तक की धर्म कीभी ) अधूरी है। मनुष्या णां वृति : अर्थ:।3 धन कि सी व्यक्ति वि शेष का नहीं ,हीं अपि तु संपूर्णरा ष्ट्र का हो ता है (यजुर्वेद 40/1)। अर्थ का संचय (संग्रह) व्यक्ति , सामा जि क तथा रा ष्ट्री यस्तर भी धर्म रक्षा र्थ कि या जा ता रहा है।अधर्मपूर्ण ढंग से अर्जि त धन व्यक्ति -समा ज, रा ष्ट्र और लो क-परलो क सबका सत्या ना शकरता है। अतएव धना र्जन धर्ममय हो ना आवश्यक है। पा प युक्त संचि त-अर्जि त धनप्रथमत: हमा रे मन-मस्ति ष्क, बुद्धि -वि चा र, आहा र-व्यवहा र को कलुषि त करता है।परि णा मस्वरूप मा नव कुपथगा मी हो कर दुर्लभ मा नव जी वन को ना रकी य बना देता है।अधर्म के मा र्ग पर चलकर अर्जि त धन जि स तरह प्रा प्त हो ता है उसी प्रका र जा ने का मा र्गभी बना लेता है। मा नसि क भो ग-वि ला स, व्यसन आपरा धि क कृत्य, नशा , घुड़दौड़वि ला सपूर्ण भव्य-भवन नि र्मा ण ईंट-पत्थर और अय्या शी में चला जा एगा ।(प्रेमचंद-'गो दान')3 कौ टि ल्यी य अर्थशा स्त्र
64 | Dharma For Life Echoes, V.2, Jan. 2026वि द्या , सोना , चां दी, धन-धा न्य, गृहस्थी की वस्तुऍं, मि त्र अर्जन जो कुछ भी मा नव तन कोप्रा प्त है वह सभी पुरुषा र्थयुक्त धर्मा चरण कर अर्थ प्रा प्ति से ही सम्बद्ध है। अतएव इसदुर्लभ धन का अर्जन नि श्चि तरूपेण धर्ममय ही हो ना चा हि ए। - \"वि द्या भूमि हि रण्यपशुधा न्य भा ण्डो पस्कर मि त्रा दि ना मा र्जन मजि तस्य वि वि र्धनमर्थ:।\"4. का मका म पुरुषा र्थ का ती सरा तत्व है। आया ति तसंस्कृति में 'का म' केवल दैहि क मि लन तकसीमि त मा ना गया है, परंतु सना तन संस्कृति मेंइसे मो क्ष प्रा प्ति का साधन भी मा ना गया है।इसकी महत्ता इसी से समझी जा सकती है कि सना तन संस्कृति में इसके भी देवता हैं।यह का मतत्व ही है जि से उर्ध्वमुखी कर व्यक्ति नर से ना रा यण बन सकता है। प्रा ची नभा रती य साहि त्य में इस बा त का उल्लेख है कि परमा त्मा ने का मना की कि एक से बहुतहो जा ऍं।(एको हं बहुस्या म) सना तन वि चा रधा रा में समग्र वसुधा के सृजनकर्त्ता , अखि लब्रह्मां ड के रचयि ता ब्रह्मा जी ही हैं। उन्हीं की का मना से (का म तत्व) संसार का सृजन हुआहै।पौ रा णि क साहि त्य में इस बा त का उल्लेख है कि सृष्टि नि र्मा ण में सर्वप्रथम का म की हीउत्पत्ति हुई। \"का मस्तदग्रे समवर्त्तता धि \"--ऋग्वेद 10.129.4 पुरुष-प्रकृति , जड़-चेतन,पशु-पक्षी , सुर-असुर, यक्ष-गंधर्व, ऋषि -मुनि के साथ प्रा णी मा त्र में सामा न्य रूप से का मचेतना प्रवा हि त हो ती रहती है। का म की अनेक परि भा षा ओं को संक्षि प्तता और समग्रतामें समेटते हुए कहा जा सकता है कि मन, वचन और कर्म के साथ-साथ ज्ञा नेंद्रिनेंद्रि यों औरकर्मेंद्रि यों द्वारा जो सुख और आनंद की अनुभूति प्रा णी मा त्र को हो ती है उसे का म की
65 | पुरुषा र्थ चतुष्टयसंज्ञा दी जा सकती है। 'का म' मन की वह प्रबल इच्छा (या आवेगभी ) है जि सकी सृष्टि के सृजन में भी महत्वपूर्ण भूमि का है।महर्षि वा त्स्या यन ने 'का मसूत्र' में का म का सुस्पष्ट वि वेचन कि याहै। का म चेतना भक्ति -प्रेम, पा रि वा रि क जी वन, साहि त्य, कला ,संगी त आदि क्षेत्रों में भी व्या प्त रहती है। वि कृत का म चेतनापतन की ओर ले जा ती है, जबकि पवि त्र का म चेतना सृजन,सौंदसौं र्य और शक्ति का आधा र है। श्री रा म और श्री कृष्ण जैसेमहा पुरुषों ने का म-चेतना को सामा जि क, धा र्मि क, और सांस्कृति क स्वी कृति प्रदान की ।'सुरसा' की उद्धा म का मवा सना इसका उत्तम उदाहरण है। रा जा -प्रजा के साथ वैभव,अत्या चा र की लंका का ना श वा सना का ही प्रति फल है। धर्म वि रुद्ध का म, मो ह, वा सना ,पा प तथा भो गवा दी दृष्टि पुरुषा र्थ प्रा प्ति और जी वन का ध्येय नहीं है। का म की भो गवा दीदृष्टि व्यक्ति तथा समा ज की दशा और दि शा को वि घटन की ओर ले जा ती है। अतएवप्रत्येक सभ्य व्यक्ति और समा ज तथा रा ष्ट्र को इसका ति रस्का र करना चा हि ए।5. मो क्षमो क्ष पुरुषा र्थ का अंति म और परम उद्देश्य है। जी वन का प्रा रंभ धर्म से हो कर मो क्ष-प्रा प्तिमें पूर्णता को प्रा प्त करता है। वि भि न्न दर्शन अनुसार - न्या य में दुः ख ना श, सांख्य में त्रि वि धता प का ना श, चा र्वा क में पुण्य-पा प से मुक्ति , उपनि षदों में परम आनंद की प्रा प्ति औरआधुनि क दृष्टि में मृत्यु के बा द की अवस्था ही मो क्ष है। यह जी वन-मृत्यु की शा श्वत या त्रा सेऊपर उठकर परम तत्व से मि लन और आत्मा -परमा त्मा का एका का र हो ना है। \"यत्रनन्य: पश्यन्ति नन्य: शृणो ति \"4 दूसरी शब्दावली में बुद्धि , अहंका र और मो हा दि से उठनेका भा व ही मो क्ष है। (\"यदा ते मो ह क्लि क बुद्धि व्या ति तरि ष्यति \"-- भगवद्गीता । 2.25)4 वृहदारण्यक उपनि षद्
66 | Dharma For Life Echoes, V.2, Jan. 2026हमा रे ऋषि मुनि यों और पूर्वजों ने प्रा ची न का ल से लेकर अद्यतन हि मा लय की पवि त्रगुफा ओं में जा कर वर्षों तक तपस्या कर मो क्ष प्रा प्ति की साधना की है। आज भी सि द्धपुरुष और यो गी भौ ति क जगत से सुदूर पर्वतों और गुफा ओं में साधना रत हैं और दुर्लभमा नव यो नि पा कर मो क्ष प्रा प्ति के लि ए प्रयत्नशी ल हैं। मो क्ष जी वन से पला यन नहीं ,हीं बल्किलौ कि क जी वन जी ते हुए भी प्रा प्त कि या जा सकता है।Conclusion (नि ष्कर्ष)धर्म, अर्थ, का म और मो क्ष—चा रों पुरुषा र्थमा नव जी वन के अभि न्न और परस्पर संबद्धतत्व हैं। धर्मयुक्त आचरण, धर्मसंगतअर्थ-साधना , पवि त्र का म और मो क्ष कीसाधना से ही जी वन का वा स्तवि क पुरुषा र्थ सि द्ध हो ता है। धर्म, ज्ञा न और आचरण कात्रि वेणी संगम मा नव जी वन का पा थेय है। यह वि श्वव्या पी सना तन संस्कृति का धर्म ही है जोपशुता से मनुष्यता की ओर ले जा ता है। अंधका र से प्रका श की या त्रा करा ता हुआ जड़वस्तु में भी चैतन्य के दर्शन करा ता है। आज के भौ ति क युग में भी ये मूल्य प्रा संगि क हैं।इनके पा लन से समा ज, रा ष्ट्र और मा नव जी वन में संतुलन और पूर्णता प्रा प्त की जा सकतीहै। यदि इन्हें उच्च मा नवी य मूल्यों और श्रेष्ठ जी वन शैली से जो ड़कर आगे बढ़ा या जा ए, तोएक ऐसा वि श्व सृजि त हो सकता है जहाँ को ई अधा र्मि क, अर्थही न और ऊर्ध्वमुखी का मनासे वंचि त न रहे। यही वि श्व संस्कृति की मो क्ष प्रा प्ति हो गी ।
67 | The Forty-Ninth Summer and New Doors of DestinyThe Forty-Ninth Summer and New Doors of DestinyDr Medhavi Jain1AbstractThis reflective essay explores the intersection of spirituality, ageing, and self-transformationthrough the lived experience of a woman entering the forty-ninth summer of her life. Movingbeyond conventional notions of spirituality as belief or ritual alone, the narrative emphasiseshow spiritual growth is practically embodied in confronting fears, cultivating discipline, andembracing lifelong learning. Set against the backdrop of shifting family roles, physicalvulnerability, and the discovery of swimming later in life, the essay illustrates how new“doors of destiny” open when long-held limitations are consciously challenged. The journeyunderscores the significance of purpose, resilience, and supportive relationships in redefiningmeaning, vitality, and spiritual maturity in midlife.Keywords: Spirituality, Midlife Transformation, Ageing and Fitness, Fear and Growth,Lifelong Learning1.IntroductionAt a practical level, spirituality is reflected not only in behaviour, emotional intelligence, ormoral conduct, but also in how consciously we work on our shortcomings each day, whatnew skills we choose to acquire, and which fears we choose to overcome. Fate arranged afortunate yet transformative turn in my life when, within a single year, both my children weremarried. Overnight, I became a mother from two to four. I found a son-in-law who was like ason, and a daughter-in-law who immediately filled the void created by my daughter'swedding. Along with this, a strange emptiness arose in my life, with fewer responsibilities.1 Founder, Dharma For Life www.dharmaforlife.com
68 | Dharma For Life Echoes, V.2, Jan. 2026For many years, my primary life purpose revolved around my children: ensuring theireducation and helping them find suitable life partners. But I never considered anythingbeyond that. It is said that a person should always have a purpose. Although I have manypersonal goals, such as writing, research, andconstantly working on current and futureprojects for my organization, \"Dharma forLife.\" Yet, I felt something that cannot beexpressed in words. The feeling I'm trying toexpress will surely be relatable to women who have gone through this phase. My husbandused to go to the office before, and he still stays away from home in the same way. But Ichose to keep my office at home. Now I understand why and how women in the past wouldstart nagging their daughters-in-law and daughters about having children as soon as theybecame mothers-in-law!2. From Physical Limitation to Inner ExpansionA few years ago, due to a fatal experiment with my health, my knees seemed to be weak.Both my daughter and daughter-in-law, based on their own research, told me two things: first,knees do weaken with age, but by strengthening the muscles above, below, and around theknees through weight training (in which different types of weights are lifted) and regularexercise, we can not only prevent this weakness but also transform it into strength. Second,with age, due to menopause, etc., muscle loss in women starts happening very rapidly everyyear, and if not taken care of, the capacity of the knees as well as other parts of the bodystarts declining.Both of them encouraged me to start weight training and exercise regularly. I took thisseriously and convinced my husband, and together we started a gym, the one we had alwayshad at home but had rarely used. Luckily, we found a good trainer. After about a month of
69 | The Forty-Ninth Summer and New Doors of Destinygymming, one day the trainer said, \"You have a pool at home. Exercising in water helps buildmuscle strength.\" Well, then one day my husband and I got into the water to exercise. Wedidn't even realize how an hour passed.I was still unaware that fate had another unexpected surprise in store for me this summer, onethat would be realized through my efforts. The same thing happened as it has alwayshappened with all our shared exercise programs. My husband, citing his busy schedule,refused to do any more exercise. I, who was enjoying exercise so much for the first time, wastaken aback. Having company not only doubles the fun of exercise but also helps youprogress more. So what? It was June 21st, International Yoga Day. My mother was visiting usfor the weekend. She's well-known in her society for her dedication to regular exercise andher extremely positive attitude towards life. We both got into the pool together. She tried herlimited swimming skills. I was splashing around in a corner, as usual, when the trainersuggested that you should learn swimming. My usual answer was, \"I'm afraid of water.\"Trainer Balram gently and slowly prepared me, and I began a journey I hadn't expected, atleast not in this lifetime.3. Learning to Swim, Learning to LiveI accepted the challenge to enter the water three days a week. I took it with the intention that Iwould definitely not learn to swim. However, exercising in water would surely protect mefrom the heat and I would definitely learn something, at least. During this time, the way mydear daughter-in-law supported me cannot be described in words. She would also alwaysenter the pool with me, not only to improve her swimming with the help of a trainer, butwould also constantly encourage me. She would keep encouraging me with sentences like'Mom, now you should consider that you have learnt swimming, just a little practice and youwill be a champion', 'Mom, the amount of swimming you have learnt in one month, I learnedthat much in ten years'.
70 | Dharma For Life Echoes, V.2, Jan. 2026Exactly one month later, on July 21, 2025, I completed a full lap of the pool using freestyleswimming. Of course, there's still much room for improvement. By August 21, 2025, I hadalso learned the breaststroke, although I still have a lot of work to do on arm-legcoordination. During this time, not only did my confidence continue to grow, but my musclesalso strengthened. Furthermore, my energy found a new, positive channel, guiding me to livea more fulfilling life. Some of the best lessons learned are:● Water, once a source of fear, became a companion.● A pool that once symbolised danger transformed into aninvitation to exploration.● Time once spent on mindless digital content was nowdevoted to learning quality swimming techniques.● We often make fun of people who are afraid ofdrowning even in four feet of water (like me). But my trainer told me that drowning ineven such deep water is a life-threatening situation. Therefore, instead of ridiculingsomeone's fear, we should consider its seriousness.There are still some challenges, such as in freestyle swimming, where I cannot take a deepbreath through my mouth, so I quickly get tired and have to stop mid-swim. Even mybreaststroke is full of mistakes. But the excuses I've overcome are:● How can I swim with knee-length hair? My hair gets wet every day, so I have to spendthe whole day managing it. Now I say, \"I don't care.\"● I don't know how to stand in the middle of water; I feel like I'll drown. Now I say,\"I've learned.\"● My skin darkens from tanning. Now I say, \"I don't care.\"● It's hard to find time from my busy schedule. Now I say, \"This is my priority.\"Conclusion
71 | The Forty-Ninth Summer and New Doors of DestinyAs I reflect on this phase of life, I realise that the forty-ninth summer marked not a closure,but an opening, a threshold to new doors of destiny. The journey into water symbolised adeeper plunge into self-discovery, resilience, and spiritual maturity. Challenges remain, bothin swimming technique and in life, yet the fear of beginning hasdissolved. Today, I choose to dive, not because fear has vanished,but because purpose has emerged. During every swimming session,a couplet by Saint Kabir echoes within me:जिन खोजांतिन पाइयां, गहरेपानी पठैमैंबपरा ु बडनू डरा, रहा किनारेबठैThose who searched found, diving deep into the water.I, the poor fellow, was afraid of drowning and sat on the shore.
72 | Dharma For Life Echoes, V.2, Jan. 2026NAINAGIRI THROUGH THE AGES:Observations on a Professional and Scientific StudySuresh Jain (IAS) 1AbstractThis article presents observations on the doctoral thesis Nainagiri Through the Ages:Archaeology and History of the Region by Mr. Vikas Saxena.2 The study provides acomprehensive account of Nainagiri Tīrtha Kśhetra, an important Jain pilgrimage site,through detailed analysis of its archaeological, literary, sculptural, and epigraphic evidence.Emphasizing the site’s religious significance, historical evolution, and iconographicdevelopment, the research documents rock art, sculptures, architecture, and inscriptions.Fieldwork at Nainagiri, complemented by comparative studies at other Jain Tīrtha Kśhetras,enhances understanding of Jain art, culture, and traditions. The thesis fills a significantresearch gap concerning lesser-explored Tīrthas and serves as a foundational reference forfuture studies in Jain archaeology and history.KeywordsNainagiri, Jain Tīrtha Kśhetra, archaeology, Jain art, iconography, epigraphy, religioushistory, fieldwork, cultural heritage1. IntroductionNainagiri, revered as the Nirvāṇabhumī of five eminent Jain monks, Acharya Vardatta, MuniIndradatta, Gundatta, Munendradatta, and Sayardatt, holds a central place in Jain religioushistory. The site is also associated with Tīrthankara Pārśvanātha, the 23rd Tīrthankara, whoseSamavasarana is believed to have occurred here. Despite its historical and religioussignificance, a comprehensive and scientific study of Nainagiri’s archaeology, art, andarchitecture had been lacking. The doctoral research by Mr. Vikas Saxena aims to reconstruct2 Court Assistant, Supreme Court of India, and research scholar at the Institute of Dharma Studies, SomaiyaVidyavihar University.1 President, Jain Teerth Kshetra, Nainagiri, Bhopal .
73 | NAINAGIRI THROUGH THE AGESNainagiri’s historical past through extensive fieldwork, detailed observation, and comparativeanalysis with other Jain Tīrthas. Through meticulous documentation and analysis, theresearch contributes substantially to the understanding of Nainagiri’s religious and culturalheritage.2. Observations on the ThesisThe thesis provides a thoroughdocumentation of Nainagiri’sarchaeological remains and historicalevolution. Key highlights include:1. Archaeological and Art Historical Documentation: The study offers detailedanalyses of rock art, sculptures, and inscriptions, providing insights into theiconographic development of Jain art.2. Comparative Field Studies: Fieldwork was conducted at multiple Tīrthas, includingDronagiri, Aharji, Khajuraho, Deogarh, Budhi Chanderi, Khandargiri, Bajrangarh,Thubonji, Kumbhalgarh, and Ranakpur. Rock art and Jain antiquities were thoroughlydocumented during these field trips, allowing comparative analysis.3. Literary and Epigraphic Analysis: Examination of textual and inscriptional sourcesto contextualize the material evidence.4. Research Gap Addressed: Previous studies primarily focused on major Tīrthas suchas Khajuraho, Chanderi, and Deogarh. In contrast, this thesis provides a systematicanalysis of Nainagiri, a relatively less-studied site, filling a notable gap in thescholarship of Jain art and architecture.5. Academic Contributions : Mr. Vikas Saxena’s prior publications, including Study ofRock Art at Nainagiri, Madhya Pradesh 3 and Images of Divine Jain Couple:3Annals of Bhandarkar Oriental Research Institute, 2019, Vol. C pp 86-96.
74 | Dharma For Life Echoes, V.2, Jan. 2026Interpretation and Variation,4demonstrate his expertise and thescholarly value of his research.3. ConclusionNainagiri Through the Ages represents alandmark study in Jain archaeology and history,providing an integrated understanding of the site’s religious, cultural, and artistic heritage. Bycombining fieldwork, comparative analysis, and literary research, the thesis reconstructsNainagiri’s historical past and establishes a foundation for future explorations in Jain art,culture, and traditions. The meticulous scholarship of Mr. Vikas Saxena exemplifiesprofessional and scientific standards in historical and religious research.4 Arnava Journal, Volume XII, No.2, 2023, Half Yearly, pp 120-140.
75 | 2025: A Year of More Learning and Exploration2025: A Year of More Learning and Exploration1. IntroductionDharma For Life (DFL), under the visionary leadership of Dr. Medhavi Jain (Founder),continued its mission in 2025 to integrate ancient Indian philosophical wisdom, particularlyJain thought, with contemporary life, education, and ethical reflection. Through impactfulevents, academic engagements, educational collaborations, publications, and spiritualexplorations, DFL further established itself as a dynamic platform for scholarly inquiry,value-based learning, and spiritual engagement.2. Key Events & Activities2.1 First Anniversary Celebration● Date: January 18, 2025● Venue : The Constitution Club of India, New Delhi.● A large intellectual gathering with scholars, scientists, students, and philosophyenthusiasts.● Dr Pooja Vyas (Director, Indian Council of Philosophical Research) chaired theevent; Dr Natalia Zheleznova was the Guest of Eminence.● A spiritual invocation by Dr C. Devakumar Jain, followed by a lecture from DrNarendra Bhandari, bridging science and Jain philosophy.● Launch of DFL’s logo and the first issue of the e-magazine Dharma For Life Echoes.● Awards presented by Mr Parveen Jain (CMD, Tulip Group) to contributors.● Release of Dr Medhavi Jain’s book Matter and Mokṣa: Science and Spirituality inJainism. For details, visit First Anniversary Celebration2.2 Explorative Pune Visit● Date: March 17–19, 2025
76 | Dharma For Life Echoes, V.2, Jan. 2026● Lecture at Savitribai PhulePune University by DrMedhavi Jain on “Arihant: JainDarshan Mein Sarvagya kiAvdharna,” engaging academicaudiences and students.● The lecture emphasised theJain concept of omniscience and the path to Mokṣa, followed by a lively Q&A.● The DFL team visited the Abhay Prabhavana Museum to explore Jain heritage,artefacts, and teachings on Ahimsa and Anekāntavāda.● Academic engagement expanded DFL’s outreach beyond Delhi.● For details, visit Explorative Pune Visit2.3 Dharma in Dialogue● Date: April 5, 2025● ‘धर्म चर्चा with Youth’—a thought-provoking podcast featuring scholars Dr. MedhaviJain, Dr. Natalia Zheleznova, and Dr. Preeti R. Jain, alongside Gen-Z participants Ms.Muskan Jain, Ms. Divyanshi Jain, and Ms. Mannat Malik.● Aimed to bridge generational perspectives on dharma-related themes, blendingtraditional insights with contemporary relevance.2.4 Team Visit to Ayodhya ● Date: May 2025● A spiritually immersive three-day journey led by Dr. Medhavi Jain.● Meetings with revered Jain ascetics (Aryika Gyanmati Mataji, AryikaChandanamati Mataji, Aryika Swarnamati Mataji) focusing on future DFLcollaborations and initiatives.
77 | 2025: A Year of More Learning and Exploration● Visit to the Ram Mandir, symbolically connecting dharmictraditions.● Pilgrimage across seven sacred Jain temples and darshan at fiveTirthankara janmabhoomis.● Reflection on core Jain principles, including ahimsa, aparigraha,and samyama. For details, visit Team Visit to Ayodhya2.5 Podcast Reflection● Date: July 2025● An experiential write-up on a podcast featuring a meaningful conversation onreligion, spirituality, and truth seeking between Dr Medhavi Jain and Dr AnekantKumar Jain.● Provided personal and philosophical reflections aimed at youth seekers.● For details, visit Podcast Reflection3. Academic and Educational Initiatives3.1 Founder’s Academic Presentations● Date: December 2025● Research presentations by Dr. Medhavi Jainat:○ Bhogilal Leherchand Institute ofIndology (BLII), New Delhi — onOmniscience in Jain Tradition.○ Amity Institute for SanskritStudies and Research — on Indian Knowledge Tradition’s contributions tomodern education and Viksit Bharat 2047.
78 | Dharma For Life Echoes, V.2, Jan. 2026● Significantly strengthened DFL’s academic credibility and scholarly presence. Fordetails, visit Founder’s Academic Presentations3.2 Joint Educational Project: “Swadheen- The Meri Bhavna Project”● Date : 23rd November 2025● Venue : Launched at the Jain Shiksha Pracharak Society’s 125th anniversary atTalkatora Stadium, New Delhi.● Designed with JEIS (Jain Education Institute Support) for Grade 4 students,focusing on values like inner freedom, compassion, ethical clarity, andself-awareness.● Appreciated by Chief Guests Chief Justice Vijendra Jain and IAS Vijetha Reddy.● The curriculum blends Jain ethical values with emotion-based learning practices andis designed for broad educational rollout.● For Details Visit Swadheen – The Meri Bhavna Project4. Publications4.1 Dharma For Life Echoes — The first issue of DFL’s e-magazine was published,featuring research articles, reflections, and insights on Indian philosophy and modern life.The magazine highlights academic depth and annual achievements.● For Details, Visit Dharma for Life Magazine4.2 Books Authored and Translated by the Founder● Soul Science for the Millennials : Timeless Wisdom from the 2000-year-old Jain textSamayasāra by Ācārya Kundakunda● It's a contemporary philosophical interpretation connecting Jain metaphysics withmodern existential concerns. Available on Amazon
79 | 2025: A Year of More Learning and Exploration● Navigating Through the Twenties with Philosophical Wisdom : It's a reflective guidefor young adults addressing identity, purpose, emotional resilience, and ethical claritythrough Indian philosophical insights. Available on Amazon● नई पीढ़ी के लिए आत्म-विज्ञान : Hindi translation by the author of her own work, basedon Samayasāra, making Jain spiritual philosophy accessible to a wider readership.(forthcoming for sale)5. ConclusionThe year 2025 proved transformative for Dharma For Life, marked by expanded academicengagement, impactful educational initiatives, meaningful community dialogue, and a strongpublishing presence. By harmoniously blending ancient Jain wisdom with contemporarythought and pedagogy, DFL deepened its intellectual roots whilebroadening its social and educational reach. The organisation enters2026 and beyond well-positioned to continue fostering reflectiveinquiry, ethical awareness, and mindful living in an increasinglycomplex world.
80 | Dharma For Life Echoes, V.2, Jan. 2026Dr. Shugan Chand Jain receives Dharma For Life’s First Lifetime Achievement AwardSome lives shine not just for what they achieve, but for what they awaken in others. The lifeof Dr. Shugan Chand Jain is one such light, a journeythat has seamlessly blended professional excellence withdeep spiritual purpose. Dr. Jain’s early years were markedby distinction in science and technology. Educated inDelhi and at New York University, with advanced studiesin the United States, he went on to build an extraordinaryinternational career. For more than three decades, he heldsenior leadership roles across America, Europe, the Middle East, and India, serving as aninnovator, consultant, CEO, and mentor at the forefront of the global IT revolution.Yet, at the height of corporate success, Dr. Jain chose a different and higher calling. In 2001,he stepped away from the corporate world to immerse himself in the study and practice ofJain philosophy. With humility and dedication, he earned a Ph.D. in Jainology and dedicatedhis life to the values of Ahimsa (nonviolence), Anekant (pluralism), and Aparigraha(non-possessiveness). From that moment onward, his journey became not just his own, but agift to society at large.In 2005, Dr. Jain founded the International School for Jain Studies (ISJS)—a vision thathas since evolved into a global academic movement. Through its summer schools andresearch programs, more than 850 scholars from 22 countries and over 100 universitieshave been introduced to Jain philosophy and its relevance to contemporary global challenges.His message has remained clear and compelling: the teachings of Lord Mahavira are notrelics of the past, but guiding principles for a more compassionate and sustainable future. Dr.Jain’s contributions span scholarship, education, and social transformation. He has organizedinternational seminars on Ahimsa in everyday life. Through the Teachers for Peace program,
81 | Dr. Shugan Chand Jain …he has trained educators in the United States and India to build classrooms rooted in empathyand belonging. His lectures at global centers such as Harvard, Ottawa, London, and Bangkokhave carried the voice of Jainism across continents.From 2012 to 2017, as President of ParashwanathVidyapeeth, Dr. Jain revived a struggling institutionand transformed it into a recognized research centerfor Jain studies. Equally inspiring is his work withchildren. As Secretary of the Jain Shiksha Pracharak Society, he revived four heritageschools in Old Delhi, bringing hope and opportunity to more than 2,000 underprivilegedstudents. Here, education is not just about success, but about character, compassion, andconfidence. The smiles of these children are among his greatest awards. Dr. Jain has authoredbooks, translated classical texts, and published over fifty research papers. Yet, his true legacylies not only in written scholarship, but in the lives he has shaped. His vision today informsschools, universities, interfaith dialogue initiatives, and the grand Jain Museum taking shapein Pune.Recognized with numerous honors worldwide, from JAINA (USA) to distinguished alumniawards and national citations, Dr. Jain remains, at heart, a humble seeker. He continues tooffer his time, intellect, and resources to causes far greater than himself. His creative pursuitsendure through initiatives such as Rhythm of Life, and he is presently developing a ValueEducation Program for underprivileged children. As Dharma for Life and the TulipFoundation honor him with the Lifetime Achievement Award, we celebrate not just ascholar, not just a leader, but a man who embodies the timeless truth that service is thehighest form of achievement. Dr. Shugan Chand Jain’s life is a reminder that whenknowledge is guided by compassion, it can transform societies. And when one man choosesto walk the path of nonviolence with conviction, he can inspire the world to follow.
Pocket BookBooks by Dr Medhavi Jain
देखो , शी त नि ष्क्रि यता समा प्त हो ने को हैअब नीं द से जा गने का समय हैभो जन ख़त्म और थकन पूरी हो ने को हैसुदूर बर्फी ली चो टि यों से आए परिं देवा पसी पर हैंपक्षि यों की भि न्न प्रजा ति यांआने वा ले बसंत,जि सका अनुसरण ऊष्मा करेगी ,का संकेत दे रहीं हैंअब पुनः परि श्रम के दि न आएंगेएं गेजगह-जगह चीं टे, छि पकलि यांअपने भो जन की व्यवस्था करते नज़र आएंगेएं गेप्रकृति अपने क्रि या कला पों के मा ध्यम सेमा नव को धैर्यएवं अपने हो ने के अहसा स की गरि मा संप्रेषि त कर रही हैकिं तु सृष्टि का यह बच्चाअपने मन की कुंठा ओं में व्यस्तत्रस्त हैशी त नि ष्क्रि यताडा मेधा वी जैन
Dr Medhavi Jain presented a paper at the Two Days’ InternationalSeminar 2025, hosted by the Amity Institute for Sanskrit Studies andResearch (AISSR) in collaboration with ICPR, on 11th–12th December2025. The theme—“Contribution of Indian Knowledge Tradition toModern Education and Society with a View to Viksit Bharat 2047”—aligned closely with the mission of Dharma for Life. She chaired asession too.
July 2025: Podcast with Dr Anekant JainNovember 2025: Release of the Meri Bhawna Project: ‘Svadheen’,textbook for Grade-4
Founder, Dr Medhavi Jain, delivered a lecture at Savitribai PhuleUniversity, PuneDr Medhavi Jain chaired a session & gave a presentation on “Contributionof Indian Knowledge Tradition to Modern Education and Society with aview to Viksit Bharat 2047” at Amity University, Noida