Lesbian, Gay, Bisexual, Transgender - What is the Jain thing to do?

Q29. What is Jain view on lesbian, gay, bisexual or transgender? In general, much of Jain community do not accept them as normal or equal people,  what can we do to accept them as equal human beings? What is the Jain thing to do as a family and community? How does Jainism guide us to accept the normalcy of such orientations?

 

We are grateful that our community is asking these questions. These questions have been around for ages, but often they are not talked about openly. We have received this question from individuals with different orientation, from parents whose children are lesbian, gay, bisexual or transgender, and from youth in our community who wish to understand the Jain view on this topic. At the heart of each question we received, there was the concern that the actions, reactions, and behavior we often see towards people of different gender identities and sexual orientations do not feel aligned with Jain values. We set out to answer one question of compassion: How can we as Jains address discrimination and cultivate acceptance?

To address this topic, we researched Jain scriptures, scientific studies, and most importantly, held conversations with individuals who have experienced this situation.

 

Because heterosexuality has been the norm during the modern era, whenever we come across any lesbian, gay, bisexual and transgender individuals, we often resort to one of three responses:

1.    Ostracize (exclude) them as abnormal or immoral

2.    Ask them hide their identities, lie about it, or change their orientation

3.    Accept them and enable them to live life true to themselves

We don't need an in-depth study of Jain scriptures to see that choices 1 and 2 are against Jain values. Not accepting an individual for who they are is not practicing anekantvad, ostracizing someone is a form of harsh violence, and asking someone to lie and live falsehood is not practicing satya. So, the Jain thing to do is to accept them, embrace them with no judgment or bias, and empower and enable them to live their authentic life being true to themselves in the same way we expect for ourselves.

 

Even though we can cognitively agree that choice #3 is most in line with Jain values, our social conditioning, cultural influence, and belief systems can make it difficult for us to put those values into practice. It can also be incredibly challenging for lesbian, gay, bisexual or transgender people to understand and accept themselves, and often they are not able to open up about their identities because of the fear of how others will react, the fear of being judged, ostracized, ridiculed, or outcasted, fear of being discriminated against, or treated violently, and fear of how family will accept and handle the social discrimination faced as a fallout of such revelation. In addition, people born with different orientations may feel alone and ashamed as a result.

 

Centuries of programming and conditioning have led our society to adopt a very narrow window of what is considered normal, common, or morally acceptable. When something is not common, we think of it as abnormal, it becomes a taboo and a shameful thing, and because of that, such individuals across generations have chosen to keep their true orientation hidden.

 

We hear stories in our Jain community and in the news about the consequences of societal fears, offensive treatment, and non-acceptance. People have lost their lives, tried to commit suicide, or lived with anger, deceit, fear, and suppression day in and day out. And for us as Jains, becoming a “nimitt” (catalyst) for anyone’s such sorrow and misery is completely against true Jain values.

 

This article is specifically focused on what we can do as families, community, and society to create a more compassionate, tolerant, and accepting environment, and truly embrace anyone that falls outside norm in our traditional society. Each and every one of us have a responsibility and moral imperative in creating a more inclusive and accepting world.

Mithyatva/Ignorance

When we hold on to unexamined and wrong beliefs, Jainism refers to it as Mithyatva or Ignorance. Our ignorance is a major cause of suffering within us and others. There are many ignorant beliefs that people have held over years about lesbian, gay, bisexual or transgender individuals. For many of us, we can go about our lives holding onto these beliefs and we may never encounter personal situations to look more deeply into such beliefs.

 

However, in conversation with families who have faced these situations where a family member is lesbian, gay, bisexual or transgender, their biggest learning and growth came from shedding their misguided beliefs and recognizing that their love towards the child is no different after learning this aspect about them. Only when they learn of their own child or a close relative being lesbian, gay, bisexual or transgender, they realize that consciously or subconsciously they have been holding onto misguided beliefs. For example, they may believe being lesbian, gay, bisexual or transgender is a disease that can be cured, that it is caused by the influence of Western culture, that the person has chosen to be this way, that they can be converted to heterosexual orientation if they try, that it is a punishment or shame on themselves or a reflection on bad parenting somehow, that it is a mental sickness, it is infectious, or you can turn lesbian, gay, bisexual or transgender by hanging out with them. This kind of mindset often results in much suffering for the person and his or her family members. Such beliefs go against the core Jain values.

 

When life presents us with challenging and unexpected situations, how we respond at that time is our true test of wisdom and spirituality. Especially, when it comes to children, our first response as parents plays the most important role in creating a positive versus negative outcome. When our children choose to confide in us, our response will either encourage them to lead an authentic life or add further to their fear and trauma. It is fundamentally the responsibility of the parents and immediate family to protect and nurture their children by accepting them as they are.

Jain Literature

We researched Jain literature to understand how orientations are recognized.  In Bhagwati Sutra and Tattvartha Sutra three sexes are mentioned. They refer to the categories of Male, Female and Hermaphrodite. The Hermaphrodite are indicated as neither male nor female.

 

Further, they classify sexual disposition as different from the physical, sexual attributes of the body. Sexual disposition is also categorized as Male, Female and the third category as neither completely Male nor Female, nor common to both Male and Female categories.  Thus, mental disposition is recognized to be different from physical anatomy. This classification would, therefore, refer to what we now know as lesbian, gay, bisexual or transgender sexual orientations.

 

Jain philosophy and scriptures are quite clear on how each soul lands into a specific body and mental disposition based on the Body making (Naam) Karma and Mohaniya Karma.  This is also true for all animals with five senses. The scriptures clearly state that all souls, regardless of the mental and physical orientation, have the potential for liberation upon the exhaustion of Mohaniya Karma. Although Digamber scriptures say that a soul is capable of liberation only via male-body.

 

So, what this tells us is that lesbian, gay, bisexual or transgender orientations are recognized in our scriptures and are not a weakness, defect, choice, fake, imaginary, or just mental formation. It is an attribute of the body, similar to the height or color of skin. Every soul has same potential, irrespective of their human body or orientation.

 

In the Hindu scriptures, Napunsak (hermaphrodite category) is one of the many names of Shiva. Shiva is sometimes portrayed as half male and Half female or Ardhanarishwara. In Brahmand Purana, Napunsaka is defined as neither male nor female sex type and further elaborates that the soul attains its sexual category in the womb itself. Hence, both Jain and Hindu scriptures accept such an event happening even before birth.

Science

Almost 50 years back, in December 1973, the American Psychiatric Association (APA), the largest psychiatric organization in the world, made history by issuing a resolution stating that homosexuality was not a mental illness or sickness. This declaration helped shift public opinion, marking a major milestone for LGBTQ equality.

 

The Indian Psychiatric Society (IPA), the largest society of mental health professionals in India, categorically stated in 2018 that homosexuality is not a disease and must not be regarded as such.

 

According to the Kinsey Institute, in studies conducted in the 1940’s and 1950’s, 10% of American males and 3% of American females were found to be gay/lesbian.

 

Based on data collected through 11 surveys conducted in the U.S. and four other countries in 2012, the key findings estimated 3.5% of adults in the United States identify as lesbian, gay, or bisexual and an estimated 0.3% of adults are transgender. Even though more than 10 million people self-identified themselves, the numbers were probably undermeasured and underreported.

 

As acceptance and public opinion are shifting, the percentage reported has steadily increased since Gallup first measured LGBTQ identification in 2012. In 2021, Gallup finds that LGBTQ identification in U.S ticks up to 7.1%, which is approximately 23 million people. So, think about how many people are impacted and how we treat them becomes very important. We cannot afford to remain ignorant or indifferent about it.

Changing Attitudes in India

While general social attitudes in India regarding LGBTQ+ lags behind most Western countries, it is important to note that there have been some significant developments.  

For instance, between 1990 and 2014, the share of Indian respondents in the World Values Survey who believed “homosexuality is never justifiable" fell from 89% to 24%—from an overwhelming majority to a clear minority. 

 

“Supreme Count of India’s verdict on decriminalizing Section 377” in 2018 gave the country’s gay, lesbian, bisexual and trans community the freedom to safely express their sexual orientation. 

Page 6 from the verdict:

"... The natural identity of an individual should be treated to be absolutely essential to his being. What nature gives is natural. That is called nature within. Thus, that part of the personality of a person has to be respected and not despised or looked down upon. The said inherent nature and the associated natural impulses in that regard are to be accepted. Non-acceptance of it by any societal norm or notion and punishment by law on some obsolete idea and idealism affects the kernel of the identity of an individual. Destruction of individual identity would tantamount to crushing of intrinsic dignity that cumulatively encapsulates the values of privacy, choice, freedom of speech and other expressions...."

 

At this time, there are many LGBTQ+ organizations in India that provide resources and support for the community.

The Jain Thing to Do – Jain Values in Action

When we accept and embrace someone the way they are, then there is no judgment, no bias, no prejudices, no label - we accept them as a whole human being.

 

True acceptance shows up in our conscious and purposeful behavior as well as in subtle and subconscious behavior - we believe and behave towards lesbian, gay, bisexual or transgender individuals as an equal person, use the same mindset and scale for gays and lesbians as we would for a heterosexual people or couples while making any choices, we don’t hide their identity or ask them to hide, we advocate for them and we never apologize for them being lesbian, gay, bisexual or transgender.

 

Some people may feel that the issue of sexual orientation doesn’t concern them, so they do not wish to talk about it. They may take a ‘don’t ask, don’t tell’ type of attitude, as if ignoring it will make the issue disappear. Such denial and avoidance is a form of lying to oneself. Rather, it is more honorable and courageous to acknowledge that a diversity of sexual orientations exists, and to educate oneself about the truths of sexual orientation without judgment and condemnation.

 

These kinds of mindsets and behaviors can be a source of assurance and implicit societal acceptance. The more people change to a positive attitude towards LGBT individuals, the faster we can bring that change in our society.

 

To embody this level of acceptance in our thoughts and behavior, we must recognize the need for our own inner work and challenge ourselves to overcome the biases. This kind of inner transformation starts with knowledge and understanding. By not doing the inner work, we are increasing kashaya within us and it is a hinderance for our own spiritual growth.

 

Let’s look at a few core values and principles of Jainism and how they apply to this topic:

Ahimsa

Ahimsa means not causing harm and having compassion for any living being through our thoughts, words, or behavior. So, when we discriminate, ostracize, outcast, gossip towards anyone who is lesbian, gay, bisexual or transgender then we are creating himsa (violence). The principle of Ahimsa teaches us to hold compassion, love, and understanding towards them and treat them as equal.

Anekantvad

The principle of Anekantvad teaches us that “I am not the only one who is right, and others are not wrong. Others are right too”. The ultimate truth is complex and has many aspects. Anekantvad teaches us to accept and respect everyone, no exception. It also states that no single, specific statement can describe the nature of existence and the absolute truth. This principle is at the heart of understanding, embodying, and promoting diversity inclusion towards all gender identities. This principle urges us to create a more just, compassionate, and inclusive society.

Aparigraha

The principle of Aparigraha teaches us that the path to liberation can be achieved by giving up all emotional attachments, internal passions, sensual pleasures and material possession. All forms of parigraha (internal passions/kashaya) to the world are ultimately an obstacle to our journey to liberation. This principle reminds us to let go of our internal passions and attachments that make us shame or demean the individuals of LGBTQ orientation. It is a sign of our spiritual immaturity and therefore becoming an obstacle in our journey to liberation.

Satya

Satya means living one’s authentic life. Satya is about having the courage to know your truth, live it authentically, and never be apologetic about it. When we hide reality or ask others to hide their reality, then we are turning away from truth. This principle urges us to create an environment where lesbian, gay, bisexual and people of all gender identities feel empowered to be themselves and live authentically.

Soul

One of the core Jain beliefs in Jainism is that the universe constitutes of six fundamental substances and Soul (Jiva) is one of them. Soul (Jiva) is the only living substance, which has consciousness. Every living being is a soul. An infinite number of souls exist in the universe, and they are all unique. Every human regardless of their sexual orientation and gender identities, is a soul and deserves the same acceptance, respect, safety, and compassion.

Spiritual Growth

Our spiritual progress lies in reducing and removing our mithyatva (ignornace) and kashaya (anger, ego, deceit, greed, attachment, aversion, and other vices). It lies in overcoming our fears, such as what would people say or think.

 

“Padhamam nanam tao daya“ (Dasavaikalik Sutra 4.10)- First knowledge (gyan) / understanding and then achar or conduct / action. At an individual level, we must first educate ourselves, understand, verify the information with our logic and internalize it. We must reflect on our own previously internalized bias and attempt to uproot our unconscious negative attitudes towards gays, lesbians, or any other gender identities.

Spirituality teaches that life is not what happens to us, but life is our response to what happens to us. It is about how we navigate (unexpected) situations in life without being consumed by despair, anger, or hatred. And recognizing that if we ask the right questions during a crisis then wisdom arises and it leads to spiritual growth.

External renunciation is meaningless if the Soul remains fettered by internal shackles (Kashaya or vices) - Bhava-Pahud (13). Our religious and spiritual practices are meaningless if our beliefs, ignorance, and behaviors end up causing suffering in other human beings.  

Summary

In summary, knowledge is power and once the knowledge becomes our own then we can make choices aligned with our values and we can educate those around us.

We believe this article will serve its purpose if:

·       Our community will help in creating a more inclusive and tolerant society, in which every human can live their authentic life and never feel apologetic about who they are or who they love.

·       LGBT individuals will find courage to accept themselves and live happy and fulfilling lives that are authentic to who they are.

·       Family and society show complete acceptance and compassion towards their children and others, regardless of their gender identities or any other external factors outside of the society’s definition of “normal.”

·       This awareness will enable a family to face the situation with understanding, patience, acceptance, love, and compassion, when a child opens up to them. The first response is critical.

·       The knowledge and awareness take away the fear of unknown.

·       It enables people in our community to hold meaningful conversations and use appropriate language when it comes to this topic.

·       It empowers and urges all of us to do the inner work to reduce and remove our mithyatva and kashaya.

Acknowledgments and References:

We would like to thank Jain Scientist Acharya Shree Vijay Nandighoshsuriji for sharing his knowledge on Jain literature as it relates to this topic. The information has been incorporated in this article based on the conversation with him.

We would also like to thank Dr. Vijay Mehta for sharing his journey, experiences, and insights with us. That helped us tremendously in drafting this article.

Dr. Mehta is retired Chief of Surgery from the city of Temple, Texas. He is an advocate for the LGBT community.  His son Parag came out to him on March 27, 1999, at the height of HIV epidemic and a wave of homophobia. In response to this news, Dr. Mehta wrote a letter to his family and friends sharing Parag’s truth and affirming his son’s decision to live as his true and authentic self. That letter has been shared by many in the Indian American community as a model for how to lead with love.

Dr. Mehta has been vocal about his journey from being a homophobic person to becoming an ally and counselor to others who may be traveling the same difficult path. His toast at his son's 2019 wedding – performed according to Jain rituals – went viral with more than 30 million views.  

Several resources shared by Dr. Mehta.

The speech: https://www.facebook.com/NowThisPolitics/videos/609815982949847

The Letter : https://www.facebook.com/paragie/posts/pfbid02MhbTRUCS1sA8VbEfBXsRtncycSo6ZfnVgzmUZ7RkjnRTkkwtLDNdnLWKzAiiW1TUl

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Spiritually navigating the current COVID-19 pandemic

Q16. What is the Jain philosophy regarding such events? What can we do in the present moment? What can we learn that will help us now and in future? 

The worldwide coronavirus (COVID-19) pandemic has had substantial impact on every aspect of our lives. There are a lot of questions on everyone's mind with the current situation. The intent of this blog is to provide the Jain philosophy to enable us to spiritually navigate this situation. We will discuss about the five samaväya, what we can do now and spiritual learning for our way forward.

Many of us might feel various emotions like stress, fear, anger, anxiety during these times of uncertainly. But we don't want to stay there too long because it reduces our spirituality and the power to do the right thing. We want to raise our spirituality and inner strength by leveraging our religious understanding, faith, and values to move to more positive emotions like compassion, peace, hope, optimism.

There are various theories that have been propounded to explain the occurrence of events. According to Jain philosophy, a situation develops, or an event happens because of five reasons operating simultaneously known as Five Samaväya.

Five Samaväya

Samaväya is the name of the group of five causes that are associated with every situation or event that occur in the universe or in our life.  It gives the connection between action and causes. Without a cause, no action can take place.  These five causes have a deep connection for all events that takes place in the universe. The events may be positive or negative. The five Samaväya are:

1.     Time (Kal)

2.     Intrinsic nature (Swabhav)

3.     Predestination (Niyati, Bhavitavyata or Honahar)

4.     Instrumental cause (Nimitta)

a.     External Nimitta – External Cause or Circumstances

b.     Internal Nimitta – Internal Cause, which is maturing our previously acquired Karma

5.     Determination, Self-Effort or Freewill (Purushartha)

The Jain philosophy views and reveals the importance of each Samaväya and this group of causes are always present when an event happens in the universe or in our life. Next, let’s understand each Samaväya in detail before looking into these factors for this COVID-19 situation.

1 - Time (Kal)

Time gives the sequence to whatever happens in universe. Time is a controlling principle and it plays an important role for all events/situations. The results of our work, consequences of our karma, situations or events do not occur before their due time. And when the time has occurred, we cannot stop the situations or events from happening.

If we sow seeds today, they do not give fruits right away. The seed cannot neglect the temporal limitation set out by time for its transformation into a tree. The Karma that are bound to the soul due to activities may not immediately manifest their fruits as soon as they are bound. The fruits of Karma appear at a specific time depending on the nature of the Karma itself.

When we understand the time factor, we learn to be patient, optimistic and hopeful.

2 - Intrinsic nature (Swabhav)

Every substance has its own intrinsic nature and that defines its characteristics, potential limitations, or potential effects. And the nature of substance is not to be confused with behavior or character traits of individuals.

Let’s look at few examples to understand the intrinsic nature - only females can get pregnant and not males, apple seeds grow apples and not oranges, certain seeds don’t sprout no matter what, humans can meditate, not animals. In matters like these, individual inherent nature plays in important role and it cannot be overlooked.

When we understand the nature factor, we have acceptance towards the effects or limitations based on intrinsic nature.

3 - Predestination (Niyati, Bhavitavyata or Honahar)

There are many words used for this concept, such as niyati, destiny, and fate. Predestination means that there are certain things that are predetermined and unalterable in this world.  In these situations, whatever has been destined will take place.  Whatever must happen keeps happening.  In this process, change cannot be made despite our best efforts. 

For example, even if we make all possible efforts, we cannot prevent the aging process or may not be able to save someone’s life. 

When we understand the predestination factor, we gracefully and peacefully accept things that are out of our control.

4 - Instrumental cause (Nimitta)

For Nimitta, there are external and internal causes and they always go together. External nimitta could be living beings, objects, situations, or events and they act as a catalyst. And internal nimitta is the fruit or consequence of our previously acquired Karma.

Let’s look at an example of an individual winning a lottery to understand the nimitta concept from both perspectives, internal and external. The lottery ticket being sold at a store is an external nimitta or a catalyst and winning a lottery is an internal nimitta or fruit of previous karma.

When we understand the external and internal nimitta causes, we know that our karmas have consequences. And external causes are just catalyst for our karma to come into action and not be blamed.

5 - Determination, Self-Effort or Freewill (Purushartha)

Purushartha or freewill is our power to choose our response in any given situation. We have a choice, no matter the situation. In that choice and self-effort, lies our opportunity to progress spiritually, improve and learn from the situation. A classic example of Purushartha is Gandhiji’s efforts towards getting independence for India.

When we understand the importance of self-effort and freewill, we can face any situation with courage, growth mindset and focus on things that we can control. Our spirituality is our response to what happens in life.

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The Jain philosophy does not look at these five causes from a single point of view, nor does it consider any one cause as the right one. It considers the collective effect as valid and whole truth. All the five causes are functioning simultaneously when any event happens in the universe or in our life.

Now, let’s look at these five Samavayas for COVID-19 situation:

1.     Time (Kal): The pandemic was to happen at this time worldwide.

2.     Intrinsic nature (Swabhav): It is intrinsic nature of a human body that it can get infected by such virus.

3.     Predestination (Niyati): It was meant to happen. It was in destiny for such pandemic to occur.

4.     Instrumental cause (Nimitta): External causes like being in proximity with someone with the virus, can act as a catalyst for our karma to come into action. And what happens to us will be based on the maturity of our previous Karma.

5.     Determination, Self-Effort or Freewill (Purushartha): Our Purushartha is our power to choose our response to this situation and that’s the only thing in our control right now. Our present efforts should be focused on what can we do now? How can we eliminate the virus? How can we come out of this stronger? How can we help those who are affected? How can we respond with compassion and kindness towards self and others?

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This pandemic is due to all the five causes, not any single cause. There are many common misconceptions about considering karma as the only cause for pandemic situation and overlooking the other samavayas. There is also a widespread notion about group karma, however, there is no mention of group karma in Jain literature. The concept of group karma cannot exist in Jainism because individuals acquires karma based on his/her intentions (bhav), the acquired karmas comes into action for those individuals, and the individual karma is self-contained and has no effect on others.

It is useful to know and understand these five causes, but from a spiritual point of view, purushartha, what we do in the present moment is of utmost importance.

Spirituality teaches that life is our response to what happens to us.  Life is not what happens to us.

Our purushartha / religion / dharma right now is to raise our spirituality such that:

·        No kashayas (anger, ego, greed, deceit) arises within us

·        We can face the situation with strength and peace

·        We don't blame anyone

·        We continue to show compassion towards ourselves, others living beings and the environment. We have been neglecting to protect and preserve our fellow living beings, environment, and natural resources. Let us change our lifestyle such that we use minimum natural resources for our healthy survival.  

·        We have the power and courage to do the right thing

·        We conduct rituals or practices with spiritual understanding

·        We trust in our inner strength and not follow anything blindly. Power and strength are within us and nowhere outside

We must not violate any guidance from CDC and government authorities to prevent spreading this virus and help ourselves and others by maintaining social distancing. We want to be part of the solution and look for opportunities to help others.

We should also focus on learning the spiritual lessons that this situation is trying to teach us in a meaningful and encouraging way.

Inner Resiliency: Along with keeping our body healthy, we also need to pay equal attention, if not more, to our mind. We need to make our minds strong and resilient. Our thoughts manifest into our physical health. Our thoughts also affect our emotional health, our relationships with others and our overall well-being. Our inner world has a direct impact into what’s happening outside.

Soul Consciousness: In today’s world when majority of our time and efforts are focused on activities oriented toward body, we need to have constant realization and awareness of who we really are. If our orientation is only body focused, and not soul focused, then it is difficult to gain persistent inner resiliency. It is important to ground ourselves to our true nature.

Impermanence - Good times and trying times are both temporary. Nothing is permanent. This situation shall pass too but the question is how and what do we want to be during this time? We want to face the situation in a way that we come out of it wiser and more spiritual than what we are today.

Happiness is within - Eliminate / reduce our dependencies for happiness on other people, things, various experience by our sensory organs. Have meaningful connection, where we can learn and grow together. We want to find happiness and joy within and not be in the mad race of do more, acquire more, become more, travel more. We don’t want our lifestyle based purely on monetary and material standards. We want to introspect the purpose and way of our life.

Our Moral Responsibility: As human race, we share this planet with other living beings, we don’t own it. We must protect our environment and natural resources. We should go back to basics - compassion for all living beings, not hoarding more than what we need and not wasting, abusing, or overusing our natural resources.

Gratitude – There is so much that we can be grateful for. Human beings often have a negative bias and we get fixated on problems/threats and overlook the good things. We should let go of greed and desires and be content, appreciate and share what we have with others.

This is a difficult and trying time for all of us. We are all faced with fear of uncertainty and grief of loss. There is so much suffering but also an opportunity to grow spiritually in unprecedented ways. Our inner transformation leads to peaceful families, communities, and overall society.

 

Jainism perspective on Alcohol Consumption...

Q7. Is it okay to drink alcohol according to Jainism? What is Jainism’s guidance on occasional, social drinking or once in a year?

Youth and Parents frequently ask this question. Drinking of all forms (occasional, social, at parties, happy hours) are widely proliferating among Jain youths and adults in Western world in many places. The intent of providing information here is to empower individuals to make their own decisions and be able to defend their decision. Once we have the information and clarity behind guidance provided by the religion then we can use our own wisdom to take the decisions that are right for us.

Bottom Line Up Front: Jainism Principle/Outlook on Alcohol Consumption

According to Jainism, alcohol consumption of any kind is not allowed. Jainism has never allowed any exceptions either, like allowing occasional or social drinking. This kind of position has protected the Jain societies (to a certain extent) from the negative implications that have resulted and/or can result from alcohol consumption. Now let’s explore the reasons/logic behind this position.

Ingredients and Process of Alcohol Production

From ingredients perspective, beer for example is made from four basic ingredients: Barley, water, hops and yeast. The basic idea is to extract the sugars from grains (usually barley) so that the yeast can turn it into alcohol and CO2, creating beer. The process includes malting, mashing, boiling and fermentation. The entire process takes a few weeks to produce the final product. There are no animal products in the ingredients, except fermentation which includes innumerable bacteria that is similar to making yogurt, dosa/idli or dhokla batter.  

From production process perspective, some beers and wines go through a process of filtration called ‘fining’ using animal-derived products like fish gelatin or isinglass (produced from swim bladder of fish) or plant-derived products like Irish moss. Even though the fining agent is removed before consumption, the process involves himsa when using animal-derived products. Most breweries do not reveal if they do or do not use animal products in the processing of their beers/wine, however there are some exceptions.

Primary reason against alcohol consumption

The most important reason against alcohol consumption is the effect of alcohol on the mind and soul. In Jainism, any action or reaction that alter or impacts our mind is violence/himsa towards our own self, which is a five-sense human being. Violence to other five sense beings or to our self is same violence.  In fact, our mental state is more Kashayaful when we hurt our self than others. 

Alcohol affects our mind, which affects our Samyaktva (Right Faith and Right Knowledge) and negatively affect our spiritual progress. Spiritually successful life is about being aware moment to moment and making mindful choices every moment. Any food that affects or has a potential to affect our mind is absolutely prohibited in Jainism.

Alcohol severely deteriorates our decision-making capability, degrades our judgement to decide right from wrong, loosen inhibitions and lead people to speak and act in ways that are harmful to self and others. In that moment, we lose spirituality that we might have acquired with numerous practices over a long period of time.

Additionally, there are seven major addictions (maha-vyasan) defined in the Jain literature. Jain lay people should not indulge in those addictions and alcohol is one of them. 
1) Non-vegetarian diet (mansahaar), 2) Alcohol (daaru), 3) Gambling (jugaar), 4) Stealing (chori), 5) Illicit relation with somebody who is not your spouse (para-stri-gaman), 6) Relation with prostitute (veshya-gaman) and 7)Hunting (shikaar).  These activities have the potential to become addictive and habitual with severe negative implications. And if these addictions become habitual necessities of the body then one experiences severe withdrawal symptoms when trying to give up any addiction.

So, to be clear, it is not only the product that is wrong, but primarily it is the characteristics of the product and the way it affects our mind that is harming us.

Effect of Alcohol on our health / body

Alcohol is a poison for the body. It is associated with a variety of negative effects on health (contributing to liver damage, obesity / diabetes, heart health, etc.). In this sense, it is harmful first to our mind, and also to our body. Abusing alcohol means that we are polluting the home of our soul.

Occasional or Social Drinking

Characteristic of alcohol is that it slows down our thinking. Alcohol changes the we way think and feel, and hence influences the way we act. Of course, the impact of alcohol increases with amount consumed. How many people just have one drink occasionally their entire life and never indulge in more? How many people started with one drink and now drink often? There may be such people, but they are very rare.

Jainism has never allowed exceptions like allowing one drink or social drinking because of the negative implications to the society and people going into wrong direction. Once there is leeway, people get the tendency towards drinking and it can become a problematic situation. And when something becomes part of the culture then it takes time to overcome it. When we allow an exception to such rules then people will find ways to exploit it.

Overcoming External Factors and Belief Systems

There are always going to be external factors that come into play like social pressure, peer pressure, desire to fit in, that’s the way to make friends, that is what all my friends do, that’s what the majority of people at work do, we feel out of place if we don’t drink, we are drinking to socialize, we are drinking to relax… and the list can go on and on. These are all the factors that people do face in current times. But we need to be aware and mindful of what we are doing and why.

Also, we need to recognize widely spread belief systems related to alcohol consumption like drinking is normal, drinking doesn’t do any kind of damage, drinking is required for parties and to enjoy. There are many such beliefs/misconceptions in the society that will continue to exist and change with time. For example, party should be all about how good the food was, parties rotate around food, food is wasted instead using the next day, weddings have to be gala or it’s no celebration, one must travel to many places to experience life, one should have kids to complete their life, one should try non-vegetarian food once to explore taste and experience, pictures or likes on social media is an indicator of a good life or self-worth and list can go on and on. We all face such belief systems in various aspects of our lives day in and out, however, we need to recognize and challenge any such belief systems. And we need create our belief system based on our own values and principles.

There are plenty of studies that have found that drinking leads to anti-social behavior, abuse, violence, crime, blackouts, falling into dangerous situations, increased aggression, sexual assault, domestic violence, addiction as well as increasing the risk of self-harm and suicide. We should have complete clarity within us about the choices we make, reasons for those choices and full understanding about the consequences of those choices for us.

Saying no to drinking and going against the majority requires courage. We need to internalize our belief system such that we can defend our decision, find strength internally do what’s right for us and especially not get influenced by any of the external factors.

Recommendations for Way Forward:

So, now you have the information, think about this information, do more research, create your own belief system, decide what is right for you and what is good for you long-term.  

There are numerous famous teetotalers (nondrinkers) to take inspiration from (see lists in references below). Drinking is not a requirement to be socially successful. Just as smoking or taking drugs is not a requirement, one can choose to avoid alcohol. Also, for social situations, there are non-alcoholic beers available for people who choose not to drink.

Use your own wisdom and make your own decision keeping your goals, purpose and the aim of spiritual growth/religion in the forefront.

References:

https://en.wikipedia.org/wiki/Vegetarianism_and_beer 

www.barnivore.com

https://www.peta.org/living/food/everything-you-need-to-know-about-vegan-beer/ 

https://www.peta.org/about-peta/faq/is-wine-vegan/

https://www.alcohol.org/effects/inhibitions/

Famous Teetotalers references:

https://spoonuniversity.com/lifestyle/celebrities-who-never-drink-alcohol

https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/List_of_teetotalers.html

https://www.ranker.com/list/famous-people-who-don_t-drink-alcohol/celebrity-insider