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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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.

Jainism view on Sallekhana, Suicide, Euthanasia and Death Penalty.

Q10. What is Sallekhana? What is Suicide & Euthanasia? Is Sallekhana considered Suicide? What are Jain views on Death Penalty?

We are addressing this question from the perspective of lay people

SALLEKHANA:

It is also known as Santhara, Samadhi-maran, Samlehna.

Jain definition of Sallekhana is very explicit and clear.

Sallekhana is the religious practice performed with FULL AWARENESS & KNOWLEDGE of voluntarily fasting to death by gradually reducing/limiting one's movements, then gradually reducing the intake of solid food, and finally reducing the intake of fluids.

Jainism believes that the process of sallekhana at the end of one’s life, while being engaged in meditation, serves to prevent the accumulation of bad karmas as well as assisting the soul in spiritual purification.

Observing Sallekhana leads to Ahimsa as the person observing it detaches or reduces his/her Kashayas, which are considered the root cause of himsa.

Jain religion allows to perform Sallekhana to monks, nuns, shravaks, and shravikas. Sallekhana is rare, performed only when death is imminent.

Sallekhana should be performed only when a person:

-        Is terminally ill

-        With no hope of a cure or recovery

-        Is fully aware about his condition

-        Realizes that there is no usefulness of his life to be able to further his spiritual progress

In other words, a person is not capable of doing Nirjara of one’s karma and hence his human life is a burden to others. Then, and ONLY then, can he take a vow (pachhkhan) of Sallekhana from a Guru, and the Guru must agree with the decision before giving pachhkhan.

A person in a coma or in severe pain, who is not completely aware about his/her state of mind should not be given the vow of Santharo. The decision to take Sallekhana cannot be taken by relatives or society or disciples and must never be done for fame or prestige.

Sallekhana is a private event and it is taken with an intention of having a spiritual death. It should not be made a public affair and turn it into a celebration because person taking the vow needs privacy to remain in meditative state until the last breath.

Process of performing Sallekhana

The person who decides to take the vow of Sallekhana:

-        Makes the decision to end his/her life and family members are aware (unlike suicide)

-        Should discuss with a Guru and get Guru’s permission

-        Requests forgiveness from others and forgives all for any sinful acts in their life

-        Remains in the state of forgiveness & in Pratikraman 

-        Should eliminate all the fear, grief, hatred, regret, prejudice, attachment, etc. from his mind to the fullest extent

-        Remains in meditative state on the innermost self, the soul till the end

If after taking the Sallekhana vow, a person has doubts or second thoughts, then the process of Sallekhana must not be continued, and one should withdraw from it.

If after taking the Sallekhana vow, arta-dhyaan (sorrowful dhyaan) occurs in the person due to not drinking water, not consuming any food, or not taking any medicines, then the process of Sallekhana must not be continued, and one should withdraw from it. Then one should take appropriate steps to eliminate arta-dhyaan because in arta-dhyaan the person is immersed in thoughts of suffering, agony and anguish. Such mental state leads to very high negative karma bondage and defeats the purpose of having a spiritual death.

Sallekhana is not considered suicide, and unlike suicide, it is not spontaneous or immediate. On the contrary, it is a slow process and can take as many as 30+ days.  A person taking Sallekhana has to be fully aware to make the decision with his/her own will.

So, for a successful and rightful Sallekhana, the decision must be made VOLUNTARILY, with FULL KNOWLEDGE/AWARENESS, PROPER PLANNING, and undertaken CALMLY & PEACEFULLY, with a focus on SPIRITUALITY, FORGIVENESS, and reduction in one’s own Kashayas.

SUICIDE:

Suicide is the act of intentionally causing one's own death. It is an immediate death. A person can decide to take his/her own life when he/she is depressed, when one is experiencing intense emotional pain, or generally thinks that life is not worth living. As far as Jain religion is considered, suicide is considered as committing a murder. Suicide is an instantaneous and purposeful killing hence one acquires Karmas equivalent of killing a five-sensed human being.

As per Jainism, from all the life forms (84 lakh yoni) where our soul can take birth, it is only this very human birth which is the most precious. This is because human life is viewed as a rare opportunity for the soul to reach enlightenment and ultimately Liberation.

So, to commit suicide, regardless of any circumstance/situation the person is in, is depriving one's self from the opportunity to reduce or eliminate kashayas/karmas and there by hindering their own spiritual growth or liberation. Therefore, Suicide is NOT ACCEPTABLE AND NOT ALLOWED in Jainism.

EUTHANASIA:

It is also known as mercy killing.

Euthanasia is an act or practice of killing or permitting the death of hopelessly sick or injured individuals in relatively painless way for reasons of mercy.

From Jain point of view, euthanasia is NOT considered as sallekhana.

DEATH PENALTY:

Strictly from Jain principles point of view, we do not have any right to take some one’s life and hence Death penalty is NOT acceptable. 

However, we MUST obey the laws of the land that we reside in.  One can protest the law but cannot violate the law.

Eating Meat of Naturally Dead Animals

Q8. One of the students at Pathshala wants to know why one cannot eat naturally dead cow's meat. She does not want to do it. However, her classmate asked, and she could not answer. Do you have a good answer for it?

On the surface this question might seem extraneous with an obvious answer, however, it stems from systematic understanding of Ahimsa principle and awareness about existence of life in one, two, three, four and five sensed living beings. Please refer to this blog post for details about five senses and their role from Ahimsa point of view.

This question can be addressed in one of the two ways:

·       Asking an individual to “not question it” and just follow what is being said. Using this approach is easy and simple, but in the long run, it 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.

Or

·       Aid individuals in understanding the values, principles and logical reasoning, so that the individuals can use their own logic and wisdom. Nowadays, people have information at their fingertips, there is increased awareness and they want to think, understand and reason it out for themselves.

Our intent in addressing this question is to create a positive and enriching experience about the religion, enable understanding and answer questions for curious minds who want to understand rather than follow blindly.

This question can be interpreted in many ways. The question is not about eating meat or debating on natural causes for animal's death. The focus and intend of the question is:-

• If an animal is naturally dead (animal’s soul has parted/the dead body is not living)
• By eating meat of that animal equivalent amount of plant lives are saved
• Assumption is that technically there is no violation of non-violence principle. Then is it allowed in Jainism?

And the answer is NO.

Jain Acharyas did not allow it and consequently the Jain societies have been protected from the negative implications that may result from these types of actions.

As an example - Buddhism has the similar five great vows like Jainism. However, the non-violence vow has been mis-interpreted and exploited and meat eating has proliferated in some Buddhist culture.

“According to Theravada sect of Buddhism, Buddha allowed his monks to eat pork, chicken and fish if the monk was aware that the animal was not killed on their behalf.” 

In other words, Buddha allowed eating meat of a dead animal with some caveats in place. Those caveats and loopholes are now being taken advantage of by some.

In Bangkok, some restaurants have signs “we sell only dead animal’s meat”. This implies that animals were not killed for their meat.  Rather animals died naturally and then their body is being used as meat.  Hence many Buddhist people and monks eat the meat in the restaurant without thinking twice or feeling guilty about it.

One can see that industries and businesses take advantage of this kind of loopholes.  How can that many animals die naturally where the restaurants always have meat dishes for their customers?

Every action by which a person directly or indirectly supports killing/injury to animals and/or every action that knowingly or unknowingly promotes the industries that involves cruelty towards animals is a form of violence (himsa). When it comes to any form of violence, whether we are doing it (karyu), making someone else do it (karavyu) or directly/indirectly promoting others to do it (karta anumodiyu), then it results in karma bondage and limits our spiritual growth.

In Jainism, food is restricted to that originating from plants, since plants have only one sense (ekindiya) and are the least developed form of life. Research shows a plant-based diet, which emphasizes fruits, vegetables, grains, beans, legumes and nuts, is rich in fiber, vitamins and other nutrients also has health benefits, such as reducing your risk of heart disease, diabetes and some cancers. Consuming any food that is harmful to our body is violence towards ourselves.

Death of an animal will promote growth of bacteria in the body. This fact can lead to questions about himsa at bacteria level related to food consumption. However, consumption of yogurt or fermented food (dosa/idli/ dhokla batter) also incurs bacteria growth. Even farming also incur himsa at bacteria level. From a layperson perspective, for our healthy survival we cannot avoid himsa at the bacteria level but attempt to minimize it. Here our aim is to discuss himsa to five sense animals, which is considered highest sinful act than millions of bacteria (one or two sense invisible living beings) in Jainism.    

Jainism has one of the most rigorous forms of spiritually motivated diet on the Indian subcontinent.  Whether the animal is dead naturally or butchered, the meat is still “meat”.  We should think about how our food choices fit into our spiritual path or our vision for transforming ourselves?

If Jain Acharya’s would allow the exceptions to such rules, then people will find ways to exploit it and compromise ethical standards. People forget the circumstances or the caveats and start following it as a norm. If there is a leeway, people get a tendency towards eating it and when something becomes part of the culture then it takes time to overcome it and people continue to follow it blindly. In Jainism, this is what happened with dairy consumption, people are culturally programmed to consume dairy products, despite of the cruelty towards five sense animals in current times. (See this blog post for details). In the past, milk and other dairy products were allowed only for medical purpose and with Acharya’s permission, however it has become a norm even though raas-tyag is the fourth vow of nirjara.

Because of such negative implications to society and people going into wrong directions, Jainism does not allow such exceptions/actions with meat consumption.