Menstruation - Religious and Social Stigma

Q22. Why are women not allowed in the temple or to do puja, prayer, rituals etc. during their menstruation, the monthly biological cycle?

 

We applaud the youth for asking this progressive question and thinking beyond the status-quo.  Menstruation is a natural biological process that a woman undergoes and that makes creation of any human life possible. Yet, some religious authorities and traditional followers treat menstrual cycles as unclean, impure, and go so far to forbid women from participating in religious or temple activities during their menstrual cycles.

 

With increased awareness and knowledge, both men and women, are questioning the reasons for these rules, traditions, and practices surrounding menstruation. Why menstruating women are separated from the religious community? Is there is any spiritual significance, or any Jain principle driven reasons behind these rules?

 

When a girl starts menstruating, these rules are dealt in different ways and generally one of the following happens:

a.    Girl accepts the culturally programmed deep rooted belief system, she doesn’t feel a need to question the restrictions or she doesn’t see anything wrong with it.

b.    Girl questions the restrictions and the family come up with an approach with mutual understanding and respect, but they are still constrained by the traditional / societal belief systems. For example, they won’t have any restrictions at home, but they won’t go to temple during menstruation or won’t share their thoughts on this topic with others or in public.

c.     Girl questions the restrictions because she wants to understand rather than follow these rules blindly. But no satisfactory or principle driven reasons are provided, and she is expected to comply.

d.    Girl refuses to follow such restrictions and she is portrayed as defiant or rebellious.

We spoke with some sadhvijis (nuns) and a few laywomen who follow sadhvijis very closely from different Jain sects. They all have said and agreed, this is a very controversial and challenging subject to discuss. During our conversations, we have found that their practices are based on their Guru Maharaj’s discretion.

 

Some women who grew up with these rules may never feel comfortable discarding this tradition. While for others, it often creates feelings of confusion over the reasons, conflict, shame, resentment, or even hostility towards the religion and the community.

 

This article is primarily intended for people who experience feelings of confusion and see themselves in scenarios b, c, or d. We are addressing this question to create awareness with knowledge and answer questions for curious minds who want to understand objectively from principles. 

 

 

Natural Biological Process for Human Life

First and foremost, menstruation is a natural biological process that a woman goes through, nothing more and nothing less.  Menstrual cycle is fundamental for any human life. Instead of shaming women for this natural phenomenon, we shall acknowledge that our very existence is dependent on it. Blood of a woman was, and is, a natural and fundamental component of life. This understanding is so vital, and we need to really let that sink in. 

Once this fundamental belief system is examined, we can reflect on our thought process and attempt to uproot our internal biases such seeing this biological process as impure or unclean, instead of pious.

 

With this in mind, we will explore various commonly cited reasons for restrictions due to menstruation. We urge you to think, internalize the information and use your own wisdom to make your decision.

 

 

Common Reasons for Restrictions

There are many traditions that bring meaningful symbolic purpose. Traditions like bowing to Bhagwan, saying Jai Jinendra to each other, removing shoes, and wearing clean and proper clothes for puja. These traditions bring us together and help us celebrate our heritage, culture, and religion in a positive way that harms no one. But not every tradition deserves this respect. Some traditions are better left behind. 

 

 

Desecrate our Tirthankaras

Some religious authorities and traditional followers say that menstruating women are not worthy of praying to the Tirthankaras because their presence near the Murti would desecrate our Bhagwan. They say that their state of mind or emotional state during menstrual cycle is somehow inappropriate to be near anything sacred. This is indefensible of course, since our Tirthankaras are vitragi, they don’t have any kind of attachments or aversion. And ultimately all temple rituals in Jain religion are meant to purify our own Soul. This tradition of barring women in their cycles from participating in derasar not only has no rational basis in Jain dharma, but it’s also harmful and shameful. It implies a message that women are dirty or polluted.

 

 

Dev and Devi Curse

Some people or traditionalists believe that it’s the Dev and Devi who can be adversely affected by the ‘asuchi’ or impurities associated with menstruation and these temple Devs and Devis will curse the person and the Jain community.

 

First let’s look at it from historic perspective, the concept of praying Dev and Devi got introduced into Jainism approximately in 6^th or 7^th century, which is about 1100 years after Mahavir Swami’s nirvana. During Mahavir Swami’s time, no one   prayed to Devs or Devis in Jainism, but it got introduced because of the influence of other Indian traditions and religions at that time and it also appealed to human desires and weaknesses.

 

If we look at Mahavir Swami’s life, he went through so many difficulties (upsargs and parishah) on his journey to liberation but he did not take any kind of rescue or refuge in Dev or Devi for the difficulties he had to face.  Even Lord Indra offered him to be at his service during his Sadhana period of 12.5 years.  But Bhagwan Mahavir denied it and said that “No one can attain Keval Jnan with someone’s help. And this is the fundamental Jain principle that we need to chart our own path for liberation. Jainism principally does not believe and is not dependent on blessings or curse from dev and devis.

 

 

Magnetic Pious Field Gets Disturbed around Temple

Others believe that the magnetic fields around the derasar could get disturbed by menstruating women. Derasar is the place of our vitraagi tirthankara, who are above kind of aversions or attachments, so again how can it affect them or their residence? Do these otherwise rational people would check whether their female airplane pilots are fit to fly, lest their condition cause the plane to crash? Or the female surgeons are fit to perform a surgery?

 

 

Menstruating Women need Rest

The notion of menstruation as a period of “rest” is widely prevalent and often propagated as a reason for these restrictions.  

 

In older days, women were required to do extensive physical labor work and more people lived in joint families, compared to the current time. During the menstrual cycle, women experience discomfort, abdominal cramps, pains of varying intensity which makes it very difficult for them to carry out their usually daily activities and household work. When the society made restrictions mandatory duties, the families were coerced into allowing women to rest during those days and subsequently the women too, were able to take rest without any guilt.

 

But the question we need to ask is, if the intention is to provide that “rest”, which the women badly need due to stress and physical discomfort, then why is there a notion of women as pollutants and impure during menstruation? The intention to provide physical rest is a noble intention, but the stigma, isolation, and public shaming creates a much more intense emotional stress and social disgust around it, and that takes away the value behind this noble intention.

 

Moreover, rare is the household where the burden of housework and childcare doesn’t fall overwhelmingly on the woman, regardless of the time of month. This rationale of “resting” is often a self-serving and hypocritical excuse. Because even in current times, we are trying to continue this discriminating practice under the pretext of socially acceptable label of “resting”.

 

 

 

State of Mind

Furthermore, if menstruation is somehow physically “polluting” let us consider that some worshipers’ states of mind may be much more seriously afflicted by the effects of anger, greed, ego and lust. Should they also be required to abstain from doing darshan? There are no rules about this. No one seems to excuse himself or herself from praying and doing aarti because of his or her emotional state of mind, or presence of negative thoughts and passions. If we extend the rule to its logical end, we will find that hardly any person is ever fit to visit derasar.

 

 

So, the question is why?

Why have menstruating women been singled out for this public shaming and banned from doing darshan or other religious rituals? Could it be because the men feared something they didn’t understand, so they demonized it? The collective history of civilization is replete with examples of patriarchal cultures creating rules to suppress women.

 

Maybe we picked up the tradition from another religion, but without thinking whether it’s time to leave it behind. Maybe the rule was created for some other reason that doesn’t make sense anymore, but we have mindlessly maintained the rule out of a misguided respect for tradition.

The Jinmanjari 1996 Publication from Canada Bramhi Jain Society goes in great depth about Jainism and the Spirituality of Women starting on page 49. It provides the historic perspectives and specifically talks about how Jainism wasn't able to escape the patriarchal doctrine and other socio-religious influences on menstruation either, starting on page 57. Link to the complete article on Jainelibrary (or search by # 524013) - https://jainelibrary.org/book-detail/?srno=524013.

 

If the tradition were of symbolic value and not harming anyone, it wouldn’t matter. But it’s not harmless. It’s discriminatory. The rule is inconsistently applied and irrational. This tradition’s time is over and should be discarded.

 

For example, Acharya Sushil Muni consistently and openly condemned these traditions. There are religions like Sikhism, who have completely rejected the idea of impurity and does not endorse any restrictions on menstruating women. Buddha also had similar views.  Also, there are families who don’t follow these norms, they educate others and are creating some awareness amongst the society, but they are in minority.

 

 

Summary

In summary, women should be treated with dignity, respect and seen as an equal.  We respect everyone’s right to his or her opinion, but it should not take away entitlement, respect and dignity from others. 

We shall consider that human birth is not possible without menstruation. Instead of shaming women for this natural phenomenon, we shall acknowledge that our very existence is dependent on it.

 

Woman’s menstrual cycle is no one’s business but hers. Women should not feel any pressure to avoid religious activities due to period. Women should be free to meditate, pray, and visit the temple anywhere and anytime they want to. It should be her choice. Men can act as an ally by supporting women and discouraging such rules in their homes and temples. 

 

The core principles of Jainism teach us to show compassion toward others and never miss an opportunity to serve others. When us humans are going through difficult situations, we need the spiritual teachings and practices from Jainism more than ever at that point. So, when women are going through psychological changes with menstruation, the society should provide the support and not isolate them or make them feel shameful. 

 

The real spiritual growth impediments do not reside in any outward physical form, but instead in our inner state of being when it takes on the forms of ego, greed, deceit, or anger. The greater purpose of the religion is to realize and experience the true nature of our soul and any activity that take us closer to that is our religion.

 

Rituals are meant to be Adaptive and are not Universal...

Q20. Are rituals meant to be adaptive? Do rituals need to change based on environment and place or in other words, are rituals universal? As an example, why are Samayik and Pratikraman rituals not allowed in the temple and is that applicable in all countries?

 

First let’s talk about what are rituals, the purpose of rituals and how they should be performed. Then we will talk about the adaptability and applicability of rituals in different environments/countries.

 

Rituals – What/Why/How

Ritual, in the religious context, is a set of activities performed to remind basic principles of the religion. Rituals have a symbolic and spiritual significance to the performer.

 

Rituals are important for any religion to build a culture, to strengthen their religious values, to create a sense of community, and for survival of a religion. Rituals are required and play a significant role to instill values and build up religious interest in children, youth, and future generations.

 

End Goals of Rituals

Rituals performed with proper understanding ultimately help us:

·        Reduces our kashayas (anger, ego, greed, deceit)

·        Reduces our attachment to worldly objects and physical relationships

·        Increase compassion toward other living beings

·        Realize true nature of the soul and ultimately lead to liberation

And achieving the above is essentially the aim of religion.

 

How to Perform Rituals

Rituals must be performed with proper knowledge, understanding and reflection. Practicing of any ritual should start with understanding the spiritual purpose of the rituals.

As we are performing any ritual, we need to pause and ask ourselves honestly: Am I doing this ritual with the right knowledge and understanding? Am I doing this ritual with proper yoga posture, proper recitation of sutra, and meditation? Am I reflecting on how this ritual is helping me?

With such reflections, it ends up being primary means of inner transformation.

Rituals performed mechanically, out of fear, ego, greed, deceit, or personal gain, are pointless and provide no spiritual benefit.  On the contrary it further degrades us spiritually because we practice the religion under fear and greed.

 

Please refer to “Rituals: What, Why, How” article for additional details.

 

Rituals are created by the people, and for the people. They are meant to be something that can be easily followed by the laypeople on daily basis in their current environment. Otherwise, it ends up becoming a paper exercise and not something that can be or will be followed by people.

 

 

Rituals are meant to be adaptive

If the rituals are adaptive and responsive to different cultures and social climates, then the rituals and religion remain relevant and vibrant. Hence people continue to stay actively involved. We have seen over history that rituals have changed to suit the needs of the changing times, but values and spiritual intent were kept intact.

As an example, there are distinct differences in the way rituals were performed during Lord Parshwanath’s time vs. Lord Mahavir’s time.

 

During Lord Parshvanath’s time, repentance ritual was performed only if one made a mistake or violated a vow. If an induvial made a mistake multiple times, then the repentance ritual was performed multiple times in a day. And if an individual didn’t make any mistake or violated a vow, then the repentance ritual was not performed.

 

Whereas during Lord Mahavir’s time, he introduced discipline around rituals. He introduced six essential rituals for laypeople like Samayik, Chauvisathho, Vandana, Pratikraman, Kayotsarg and Pacchakhan. This is an example of how the rituals were adjusted in accordance with time, but the spiritual intent of eliminating our Mithyatva and reducing kashayas remained the same.

 

There are rituals around seasons in India. The seasons are different in America, so the seasons related rituals won't be necessarily applicable. For example, there are areas in USA and Canada were sunset occurs sometimes around 3 PM. Will it be practical for individuals in those areas to follow not eating after sunset ritual?  

 

Another example is not eating mangoes during monsoon months in India. Is that applicable in America since it rains almost all year around in many parts of the country?

 

 

Rituals are not universal

Rituals depend on place, time, and environment we live in. But the purpose and spiritual intent remains the same. So, some rituals will be pertinent regardless of the country and some rituals won’t be. We must use our own wisdom to determine the rituals applicability in our current environment. 

Practicing of rituals starts with understanding the spiritual purpose of the ritual and practical applicability to follow the ritual while meeting all the responsibilities as laypeople. This becomes especially important when people migrate from one place to another.

There are many rituals in place today that are rooted from generations of history and they are performed with the mindset that “this is how it’s always been done”. In some cases, these rituals are done in Mithyatva (ignorance), not knowing the spiritual intent but instead following it mechanically. This Mithyatva can be seeded from lack of knowledge, lack of desire to gain information, blindly following rituals, believing in the wrong beliefs, lack of alignment with Jain values/principles, or fear of challenging that status quo.

 

Ritual should not be mistaken as a religion

Ritual should not be mistaken as a religion, but rather the spiritual benefit that we gain directly/indirectly by performing a ritual is the religion. If we are getting spiritual benefit from a ritual, then it is a proper ritual versus a ritual just carried mechanically. Whatever rituals we do, we need to understand the spiritual purpose behind it and then see if we are achieving and/or improving towards achieving that purpose.

 

So, now that we understand rituals should be adaptive and they are not meant to be universal, let’s talk about specific question related Samayik and Pratikraman in detail:

 

 

Why does Jainism not allow Samayik and Pratikraman rituals in the temple and is that applicable in America?

This question has come up at the several Jain centers in America. Many of the small centers don’t have enough space to accommodate various simultaneous. Pratikramans during specifically during Paryushan to include Shvetämbar, Digambar, Sthanakvasi, Youth Pratikaman or Pratikaman performed in English language and so on.

Let’s first understand the purpose of Samayik and Pratikraman:

Samayik: The purpose of Samayik is to remain calm, undisturbed and in the state of equanimity for at least 48 minutes daily. This daily practice is intended to raise our spirituality and inner strength such that we can maintain the state of equanimity throughout the day.

Pratikraman: The purpose of Pratikraman is to reflect, repent, and re-approach upon wrong thoughts, words and actions and ask for forgiveness for the same. This daily practice keeps us constantly awake and aware about our way of living life.

The aims of both rituals are to prepare us in attaining divinity in our thoughts, words, and conduct through awareness and moment to moment mindfulness.

In our effort to understand if there are any scriptures or principles driven reasons for not performing such pious and spiritually uplifting rituals in the temple, we have found none. However, we were given some traditional reasons. We have also provided our perspective and logic for each of the reasons below:

Acharyas and Scholars indicate the following 4 reasons why we are not allowed to do Samayik and Pratikraman in the temple

1.     The primary function of temple is to do Puja and Chaitya Vandan of Tirthankar.  Samayik and Pratikraman are for self-reflection and meditation.  This may take long time.  During this time people sweat perspire and that degrades piousness of temple. 

2.     Samayik and Pratikraman when performed in a group, people seat around the circle and Sthapnacharya in the middle.  This will create Ashatana condition to Tirthankar because few people’s back will be in front of Tirthankar Murti.

3.     In Pratikraman vidhi, when Guru vandan vidhi occurs, if we to do it in the presence of Tirthankar then this is also considered Ashatana.

4.     Anybody can walk-into the temple and will disturb people’s Kaussag, Samayik, or Svadhyay, or meditation.

We need to evaluate the above reasons in different environment and culture from a logical and spiritual viewpoint:

1.     Originally the temples were meant for meditation, the murtis were used as symbol for meditation, and Jainism as well as Buddhism were against murti puja. Later, various rituals got introduced and meditative intent got lost. Also, if the length of the rituals is a concern, then why are Siddhachakra poojans performed in the temple which takes couple of hours? If poojans are allowed, then why not Samayik and Pratikraman?

2.     Regarding Ashatana because of people’s back in front of the murti, why not sit such that no one’s back is towards Tirthankar?

3.     Tirthankar are our first spiritual teachers / gurus then why can’t we recite guru vandan in front of our tirthankars? We do recite Ichcchami Khamasaman in front of tirthankara and monks/nuns and only difference is the number of times it is performed. We recite it for three times in the temple vs. two times in front of monks/nuns.

4.     The concern that anybody can walk in anytime and disturb meditation is more applicable in India since people come and go anytime, but not in USA, Canada, and many other countries.

As we can see that the reasons provided have no spiritual significance.  It is more driven by the culture and tradition in certain sects of Jainism. In America, during Samvatsari Pratikraman more space is required because the entire community does Pratikraman at the same time but in different rooms, such as Shvetambar hall, Sthanakvast hall, Shrimad hall, English Pratikraman hall. 

To indicate that we can do Samayik and Partikraman in a pious place like temple is logical as well as spiritual. The main goal for us is to achieve our spiritual (meditative) intent of these rituals in our current environment.

 

In Summary

We need to have clear understanding of the rituals and the purpose of rituals. For rituals to remain relevant, they need to be adaptive and we must use our own wisdom to determine the rituals applicability in our current environment. 

“Whatever I say, you must test this with your own reasoning and verify it through your own experience. Do not accept what I say blindly by faith alone until it passes the litmus test of intellect.”  – Tirthankar Mahavir

The above is the key message from Mahavir Swami, but the unfortunate situation is performing rituals without proper understanding and then not questioning it under the pretense of faith in religion. We must think about all the information holistically and make our decision keeping the spiritual aim in the forefront.

The ultimate purpose of any ritual is our inner transformation and we are the only ones who can track our progress honestly.

The intent is not to challenge or change a tradition just for sake of it but to understand principles and awareness, such that if a change is required in our current environment, then we can use our own wisdom and not become rigid or timid followers of cultural/legacy traditions.

Climate Crisis Series - Part 1 of 3: What is Climate Crisis?

This is the first in a series of 3 questions and answers about climate change. We will begin by describing what is climate change and what is causing it. Subsequent blog articles will address why we should care about climate change, and what we can do about it.

 

Q17. What is climate change / climate crisis? And what are the reasons for climate crisis?

Climate crisis refers to a long-term change in the Earth’s climate patterns

The term “climate crisis” commonly refers to the long-lasting changes in the planet’s global climate over the past 50-100 years, including changes to temperatures, precipitation, and wind patterns. The dangerous effects of climate change are reflected in many ways, most serious of which include:

1.     Global warming - rising average temperatures (+1.5°F over the past century).

2.     Increases in intense rainfall, flooding, droughts, and more frequent and severe heat waves and forest fires. 

3.     Increasingly acidic and warming oceans, melting polar ice caps, and rising sea levels.

Humans are primarily responsible for recent climate change

The acceleration of climate change has been widely and objectively attributed by nearly all scientists to the activities of a growing population of humans. Over the past century, a rapidly growing human population has shifted into increasingly industrialized societies. Humans have gradually demanded greater amounts of energy to support materially rich lifestyles. Through the burning of fossil fuels to generate this energy, humans have released enormous amounts of carbon dioxide and other greenhouse gases into the atmosphere. Climate change is directly linked to the increased concentrations of atmospheric carbon dioxide and other greenhouse gases. The effects are further worsened by deforestation, industrial processes using fossil fuels, and some agricultural practices such as factory farming and monoculture (the destructive practice of growing only one crop on giant farms). These greenhouse gases trap energy in the atmosphere and cause the Earth to heat up to levels that are dangerous to the health of the planet’s ecosystems.

Some scientists refer to this geological age as the Anthropocene epoch, in which humans, rather than geological or natural climate processes, are the dominant force shaping the planet and affecting the environment.

What are the effects of this climate change?

The effects of global warming / climate change have been widely publicized by many respected scientific, environmental, academic, and government institutions. In summary, one can say that it is having major effects on the planet and its inhabitants. The increasing concentration of greenhouse gases is causing warming temperatures in the atmosphere and oceans, melting of Arctic sea ice and glaciers, rising sea levels, increasing humidity, diminishing snow cover, and other related effects. Small changes in the average temperature of the planet are translating into large and potentially dangerous shifts in climate and weather. These changes are leading to extreme volatility in weather, more intense flooding and droughts, intense summer heat, more violent storms, loss of ecosystems and rich natural habitats, extinctions of animals, soil erosion, worsening air quality, increased disease and pestilence, freshwater shortages, food shortages, and other problems. Climate change is even considered responsible for causing forced migrations of people and heightened risks of wars. 

Why are individuals and families not doing more to stop climate change?

There are many reasons for the lack of meaningful action to stop climate change. Let’s begin with the human psychological basis for inaction. For many people, the impact of climate change may not be as top of mind or seem so gravely serious as something like the recent Covid-19 pandemic. This is because the effects of climate change are not as obviously visible or disruptive in our day-to-day lives. Unlike other very urgent and disruptive emergencies, the effects of climate change are different in three fundamental aspects:

1.     A perceived lack of timing urgency: When we are confronted with an immediate danger or mortal threat, we will react quickly. For example, when faced with an earthquake, hurricane, forest fire, flooding, or pandemics, we recognize the danger and seek shelter immediately. Ironically, some of these disasters that happen with increasing frequency are caused by climate change itself. However, we do not clearly connect climate change as a cause of such disasters. By not making this vital connection, we fail to address the root cause.

Root causes are often more difficult to perceive and treat than the resulting symptoms. Climate change is manifesting cumulatively over the past few centuries since the industrial revolution, and accelerating in the recent few decades. The human brain did not evolve to respond quickly and decisively to such a seemingly slow pace of change. When we do not perceive something as an urgent matter of life or death, our bias is to discount the threat, to “deal with it later,” and to compromise for the sake of instant gratification or short-sighted benefits.

2.     The lack of personal disruption. Climate change has a diffuse impact across geographies and socio-economic groups. The effects happen in many different and sometimes remote parts of the planet, so it may not always be visible in one’s own backyard, and it may not affect people that we know or identify with. Those who are in power and in a position to effect change may often be economically privileged and hence less impacted by climate change. Our cognitive tendency discounts things that happen far away and to people outside our immediate circles. Even when species go extinct, giant glaciers melt, or indigenous peoples are erased, it can be subconsciously dismissed as something abstract happening to someone else far away.

3.     The sense of hopelessness. Climate change is a function of the global actions of centuries of industrialization and population growth. Individuals may feel that the problem of climate change is too big to address by oneself, and that our actions will not have any meaningful impact, or that the personal and short-term sacrifices required are too great. When faced with such a seemingly impossible problem, we may feel paralyzed and resigned to inaction.

In addition to these individual factors, there are very powerful population, cultural, geo-political, and economic dynamics that make change difficult. Countries have taken different positions, but the global scale of the problem has not been met with effective global leadership and commitment to address it. Consider the following:

·        The population of humans is very large, approaching 8 billion and increasing by 74 million annually. Among mammals, humans are second only to mice and rats (but human beings have far greater adverse impact on the environment than all other species).

·        To date, politicians have been more motivated by party and national self-interests over global preservation. Political actions on climate change are often more symbolic than substantive, or considered voluntary, and rarely enforced. Furthermore, political strategies are invariably focused on winning the next election, a dynamic which causes politicians to sacrifice the distant future to gain near term advantage.

·        In the currently prevailing system of unconstrained capitalism, businesses are rewarded for short-term profit over long-term sustainability, even when it results in the exploitation of natural environment. The relentless quest for profit and growth disregards the true costs to people and environment.

·        Consumers are increasingly driven by the greed and desire for a life of comfort and pleasure. Humans are estimated to have consumed more resources in the last 50 years than the whole of humanity before us.

·        Last but not least, the age of internet technology has helped make mass communication possible and accessible. This has helped drive awareness and education about climate change. However, the technology has also enabled the spread of false information on media and online resources. This causes people to misunderstand facts. Some organizations and institutions even harness the power of the internet to purposefully spread wrong information and sabotage efforts to protect the environment.

Together, these forces have made it very challenging to address climate change with the unity, urgency, and magnitude of action that it deserves.

Despite these challenges, the good news is that that people globally are gradually becoming more aware of climate change, more accepting of human causes, and more motivated than ever before to address it.

For more information on a Jain perspective about climate change, the JAINA Ahimsak Eco-Vegan Committee has prepared a detailed statement. We encourage everyone to click on this link to read the Jain Declaration on the Climate Crisis that has been endorsed by JAINA and also sign the declaration on Climate Change to make a public commitment to action. 

In the next installment of this series, we will discuss why climate change matters for any person, and in particular from a Jain perspective. The final article will explain what we can do to stop climate change and protect the environment.

Purpose and Approach

The story behind this blog and approach used to answer all the questions

Why this blog

The purpose of this blog is to address questions that have been collected by the Jaina Education Committee over the last 10+ years. These questions have been raised by the youth and professionals to their pathshala teachers, parents and/or Jain scholars. There are wide range of questions from, basic to complex ones, that involve experiences of modern times on various topics like - Ahimsa, Rituals, Environmental impact, Women Equality, Social Issues, Cleanliness, Health and Medicines, Profession/Business, Penance, Philosophy, Literature, and many others.

 

Such questions can be addressed in one of the two ways, by either:

• Asking them to not question anything about religion and simply believe and follow what is being said or 
• Aid in understanding the values and principles that facilitates answer to those questions, so that individuals can use their own logic and wisdom to derive an answer for themselves. 

Using first approach is easy and simple, but in the long run, will either drive the individuals away from religion and spiritual lifestyle, or create a community that would follow religion blindly, that is, without any understanding of their own and without any experience the intended benefits. 

 

To avoid the pitfalls of this first approach, this blog therefore, uses the second approach to address the questions from a Jain values and principles perspective. The intent of this approach is to deepen individuals' understanding, and even be able to verify that understanding based on their own experience.

 

In Jainism, there are no "thou shalt" like commandments. On the contrary, Jainism is an introspective religion, and we should constantly ask ourselves - "Is it helping me?", "Is it making me better?". If the answer is yes, then "that's the right thing for me and I'm the only one who can answer these questions honestly." 

 

This blog will provide a thought-process-based understanding of the core values and principles of Jainism and highlight the benefits and changes we should see within ourselves by using our own wisdom.

 

The core teaching by Bhagwan Mahavira urges us use our own logic, reasoning and learn from our own experiences.

 

“Whatever I say, you must test this with your own reasoning and verify it through your own experience.

 

Do not accept what I say blindly by faith alone until it passes the litmus test of intellect. Otherwise, it will never be yours.

 

If you accept what I teach based on the sacred texts, or from my convincing reasoning, or even because of my radiant personality, but not by testing with your own reasoning, then in the end this will create only darkness (ignorance) in you and not light.”

 

- Tirthankar Mahavir

(Ref Book - Harmony-Of-All-Religions by Maharshi Santsevi Maharaj - Page 100)

 

How...

This blog is written under guidance of Pravin Shah, Chairperson of the Jaina Education Committee, and a Jain scholar. For over 40 years, Pravin Shah has researched Jain literature and scriptures in pursuit of finding informed answers to many of the questions people have about Jainism. In addition to his in-depth knowledge of Jainism, he also has a deep understanding of life as a Jain in the United States. He strives to answer questions beyond the plain and familiar, “that’s the way it is”, no matter how controversial the question is. When it comes to religion, it is an extremely difficult task to challenge a belief system that has been held on for many years. It requires courage, dedication, calmness, open-mindedness, and commitment, to push past those beliefs and come to conclusions based on sound reasoning.

 

The team members of this blog are from various backgrounds, and from various geographic locations within the United States. The team holds regular sessions with Pravin Shah and each question has an author and editor assigned to it. Each article goes through thorough research and the team members also reaches to various scholars in India and in US. The responses are posted on this blog after it has gone through multiple reviews.

 

The current committee members for this effort are: Aditya Jain (India), Birju Doshi (CAN), Dhruti Ghiya (NJ), Hardik Mehta (NJ), Jina Shah (CA), Krupali Shah (IL), Minal Jayant Shah (IL), Rita Lodaya (NC), Sejal Shah (NC), Shilpa Shah (GA), Shruti Doshi (VA), Vinit Doshi (CT) and Pratiksha Shah (VA).

Our Guiding Principles

What are the guiding principles used to address the question?

We used the following guiding principles to address all the questions. It includes certain basic concepts that are very important to understand and to level set the basics of Jainism.

1. All of the responses are intended for lay people living in US society and not for monks or nuns. There is a difference in how monks/nuns vs. lay people follow Jainism. Monks/Nuns take five vows and laypeople have responsibilities for family, work, community, etc.
2. All of the responses are in reference to human beings with a fully developed mind, which mean individuals with ability to decide between right and wrong, freewill, free thinking and be able to meditate.
3. All of the responses are based on Jain values and principles and the intent is to create a positive and enriching experience about the religion. We are not imposing our views on anyone.
4. We will focus on the intent of the questions and consider possible implications of the answers.
5. We practice Anekantvad - different people are going to have different perspectives. Respect everyone irrespective of their choices; no exception. If there are multiple views then our attempt will be to reflect those in the answer.
6. Agamas are texts of Jainism based on the discourses (deshna) of the Tirthankara delivered in a samavasarana (divine preaching hall).
• The agamic literature and the Purvas were passed from one head of the order to his disciples for around 980 years after the nirvana of Tirthankara Mahavira. 
• It became difficult with time to keep the entire Jain literature committed to memory and written documentation started in the 5th century (~1000 years after Tirthankara Mahavira nirvana).
7. Jain Fundamental Beliefs:
• Universe has no beginning and no end. It is everlasting, eternal and has both finite and infinite component.
• The universe constitutes of six fundamental substances or entities known as Shad Dravya (Dravastikaya) and they are 
• Soul (Jiva)
• Matter (Pudgal)
• Principle of Motion (Dhamastikaya)
• Principle of Rest (Adharmastikaya)
• Space (Äkäsha)
• Time (Käl)
• All six substances are eternal. Although, they undergo countless and continuous changes, they do not transform from one substance to another and retain their inherent qualities.
• 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. The remaining 5 substances are non-living beings (Ajiva).
• Souls are classified into two major categories: Liberated Souls and Non-Liberated souls. Liberated souls known as Siddhas have ended their cycle of birth and death and they don’t have physical bodies. There are infinite number of non-liberated souls and they all have the possibility of achieving liberation. 
• Karma is one of the categories of matter (Pudgal), hence it exists since eternity.
• Soul is in Mithyätva (Delusion or ignorance and wrong belief) from Eternity.
• Karma is attached to the Soul from eternity. Our Mithyätva (Delusion or Illusion), Kashäya (vices) and the intention behind our actions of body, mind, and speech continue to bind us with new Karma.
• Principle governing the successions of life cycles (Birth, Life, and Death) is Karma.
8. Aim of Jainism:
• Enhance spiritual life, find happiness within and reduce kashays (greed, anger, lust, ego etc.) within.
• To realize the original attributes of a Soul by removing Mithyätva and Kashäya and thereby freeing the soul from its bondage to Karma.
• External renunciation is meaningless if the Soul remains fettered by internal shackles (Kashaya or vices) - Bhava-Puhad (13).
• The True Nature of a substance is the Religion of a substance - - any activity of Body, Mind and Speech which reduces/removes Mithyätva and  Kashäya (Anger, Ego, Deceit, and Greed) is known as Religion.
• Our conduct must be accompanied by compassion, friendship, love, sympathy, equanimity etc. otherwise it is merely mechanical action.
9. Mithyätva or Delusion means:
• False knowledge about the attributes of our soul and worldly realities.
• One does not know the Truth but one firmly believes the Untruth is Truth.
• Belief is held with absolute conviction and belief is not changeable even by compelling counter argument or proof to the contrary.
• Mithyätva (not Karma) is the root cause of all Sufferings.
10. Kashäya means Anger, Ego, Deceit, Greed, Attachment, Aversion and other vices.