Jainism Perspective on use of Products that involves Violence / Himsa in Jain Rituals

Q5. Why are products that involve himsa or cruelty of movable beings (Tras Jiva) used in various Jain Rituals? Products like milk, wool, silk, peacock feathers, saffron, varakh etc. Should we continue to use them?

Rituals play an important part in our religion to build culture around the community, to inspire one another, strengthen religious values, build up interest in religion and for survival of any religion. However, rituals must be performed with the right understanding and interpretation, such that it provides an inspiring and uplifting experience. Rituals should enable our spiritual growth and serve as a reminder to reflect upon the Jain philosophies, values and proper conduct.

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 that some of these materials used in rituals do indeed come from violence. 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.

Our intent in addressing this question is to create awareness, create a positive and enriching experience about the religion and answer questions for curious minds who want to understand rather than follow blindly. It will cause a little discomfort as we are stepping out of our comfort zone.

Now, let's understand the use of certain products in Jain rituals, spiritual intent behind the rituals, cruelty associated with these products in current times and potential alternatives. 

Use of Milk in Abhishek and other rituals

Spiritual Significance:

The spiritual intent behind Abhishek is to make our life simple and pure by cleaning our souls, getting rid of our undesired qualities, and ultimately ending the cycle of birth and death (i.e. Moksha).

Background:

Jain literature indicates that during Tirthankar Abhishek only pure water called kshir samandra water was used. This water was so pure that it looked white in color. Hence to symbolize this water, people started to mix a small amount of milk with water and a tradition established.

Compassion / Non-violence Point of View:

In today’s commercial environment, the milk is produced in the most cruel way by depriving calf of its mother's milk, slaughtering male calves and ultimately slaughtering mother cows around 5 years of age. Also, there was never a reference made to use actual milk in any Jain scriptures.

Hurting or killing five sense animals are considered highest sin in Jain literature. Please visit the Jainism view on Dairy products blogpost for violence involved in modern day dairy industry.

What can we do now?

Given what we know and understand about commercial milk production, we should refrain from using milk, and milk products like ghee, sweets, especially in any religious rituals.

We can also find alternative ways to complete the rituals, for example use only pure water or add small amount of non-dairy milk like almond milk instead of cow’s milk, use vegetable oil instead of ghee in any ritual. In the past about 100 years ago, Castor oil was used in the temple Arti and Mangal divo and other rituals.

Use of Woolen Katashanu and Charavalo during Samayik and Pratikraman Rituals

Spiritual Significance:

Samayik and Pratikraman are the most important rituals for our spiritual growth. The purpose of Samayik is to meditate, reflect and strengthen our soul on a daily basis. During Pratikraman ritual, we repent for our mistakes and wrongdoings. Hence the aims of both rituals are to prepare us in attaining divinity through perfection in conduct and Meditation.

Background:

Katashanu is used to sit on and Charavalo is used for any movement during the Samayik and Pratikraman rituals. In older days, during cold weather the woolen Katashanu and Charavalo provided health protection to insects and us.

Compassion / Non-violence Point of View:

Sheep which thrive in nature without human intervention, will grow just enough wool to protect themselves from the cold in the winter and to keep them cool in the summer. When it is time, they will shed their winter coat all by themselves.

Sheep used for wool production are bred to have way more wool than they would have produced naturally. Plus, when they have their wool shaved off (a process called shearing), the people are paid by how much wool they can get, and a lot of sheep get hurt and some even have parts of their ears or skin cut off. The wool industry does not only exploit sheep, but it is also very cruel to them.
Other kinds of natural wool also known as, mohair, pashmina, shahtoosh, cashmere etc. have the same suffering and exploitation of animals.

What can we do now?

Use alternatives to wool, including cotton, cotton flannel, polyester fleece or other cruelty-free fiber for Katashanu and Charavalo.

References:

https://www.peta.org/issues/animals-used-for-clothing/animals-used-clothing-factsheets/inside-wool-industry/

https://en.wikipedia.org/wiki/S%C4%81m%C4%81yika

Use of Silk in Places of Worship

Spiritual Significance:

The tradition says that silk is purest and cleanest material and it should be worn during Puja in temple rituals.

Background:

It all started around 1133 AD at the time of King Kumarpal, the King of Gujarat, a state in Western India. During his rule he was greatly influenced by a great Jain teacher Acharya Hemchandra. The King was so inspired by his teachings of Ahmisa (non-violence) and Compassion that he declared in his entire state to stop killing of animals for food, sport or fun.

It is said that he was further inspired by the saint to lead a religious life and perform puja (a symbolic worship to a Tirthankar Murti (idol) in the temple) to show his devotion to Lord Mahavir. The King decided to wear the best and most expensive new clothes to perform the puja and so he ordered the best of the material to be obtained. His men went and purchased the costliest, finest and softest material from China, called silk, for their King.  

At that time, no one knew that the imported material was made by killing silkworms, which involved sheer violence. But since then the tradition continues. Unfortunately, even today some people wear silk clothes in religious rituals justifying that King Kumarpal used it.

Compassion / Non-violence Point of View:

How many people know that the silk, one wears or uses involves 100% violence to silkworm, but one wears it with great pride in the places of worship? It is sad that one follows tradition blindly without questioning the origination or it’s making process. 15 silkworms are killed to get 1 gram of silk. Silkworms are usually boiled alive and female moths are slit open to check for diseases after they lay eggs.

What can we do now?

There are many other materials that look somewhat like silk are from man-made fibers known as artificial silk (art silk). Of these, rayon (viscose) is of vegetable origin; whereas nylon and polyester (terrene) are petroleum products. Although man-made fibers do not have direct himsa but they do have environmental impact that leads to indirect himsa. So, it is best to use material like cotton instead of any materials that involves himsa/violence. 

References:

https://en.wikipedia.org/wiki/Silk#Production_process

The Book of Compassion pages 51-54.

Use of Peacock Feather

Spiritual Significance:

Peacock feather is used for a broom/picchi to clean Murti in the temple by one sect and the floor by another sect. The spiritual intent behind this usage is to practice Ahimsa and save insects and minutest micro-organism.

Background:

A Jain sadhu practices 5 mahavrats: Ahimsa mahavrat, Satya mahavrat, Asteya mahavrat, Brahmacharya mahavrat and Aparigraha mahavrat.

Digambar sadhu uses Picchi or Picchika to clean the floor as one of the aspects for practicing Ahimsa duirng moving from one place to another. The Picchis are made of peocock feathers (Swetambar sadhu use woolen Charavalo which has similar concerns from a compassion point of view). 

Traditionally, the feathers are collected in the rainy season when a peacock shed them naturally one at a time. A digambar sadhu never walks without his picchika. Swetambars use picchi to clean Aangi (Puja) material from Murti every morning in the temple.

Peacock naturally discards one feather at a time and a new feather comes in. According to the tradition, in the past, the picchis were made from only using the naturally discarded feathers and they were replaced only when the Picchis were not usable.

Compassion / Non-violence Point of View:

Nowadays to collect peacock feathers manually from the forest takes a lot of labor which is very expensive. Hence now peacocks are raised just for feathers. They manually pluck all the feathers from live peacock and then kill the peacock. China is one of the biggest suppliers for peacock feathers. Also, nowadays picchis are replaced every year regardless of their usability. It is an annual ritual in certain tradition.

What can we do now?

Be aware and mindful of the spiritual intent behind picchi ritual. Ensure that the material used for such a compassionate purpose of saving minutest bugs does not involve so much violence towards peacock. Going forward, it is best to use other sweeping materials that does not involve violence towards any movable living beings. 

Use of Saffron in Puja

Spiritual Significance:

In the ancient Jain literature, there is no mention of using saffron for murti puja. Rather, only chandan (sandalwood) is used. The spiritual intent behind using chandan in puja is to remind us that by applying chandan to Bhagwan murti we wish to make ourselves peaceful, quiet and calm (samata).

Background:

Somewhere along history, someone mixed saffron with chandan, probably because of smell / color or because it is a very rich product and Jains traditionally like to use the best. It got introduced only a couple of hundred years ago and after one generation, these kinds of things become traditions.  

Compassion / Non-violence Point of View:

About 50,000 - 75,000 saffron flowers are plucked / destroyed to create 1 lb of saffron. Each flower only has one thread of saffron and using the saffron thread destroys the flower. There is a youtube video on saffron production.

Even though Saffron is a flower and not a movable living being, from compassion point of view, it is the sheer number of flowers that are destroyed for saffron production. And the use of saffron is not even indicated in our literature. Jain principle indicates that dravya puja should be done with minimum violence. 

In addition, saffron is significant acidic and the acid in saffron harms the marble murtis. Hence to protect the murtis, Acharyas at that time decided to put placeholders "tikkas" for where the saffron can be used during puja. We will never see "tikkas" on the old murtis. Tikkas on murtis gives out the perception that the murti is for puja only. The old murtis without tikkas, ornaments or other decorative material serves as a more conducive symbol for meditation and internalization of the Jain values and principles.

What can we do now?

Be aware and mindful of the spiritual intent behind the puja ritual. Ensure that the material used for such a pious purpose does not involve the significant large quantity of flowers and we achieve the intended spiritual benefit. Going forward, it is best to use only chandan rather than saffron mixed with chandan for puja. Also, if we were to use pure chandan instead of kesar then there is no damage to the murti either and there will be no need for "Tikas". And the murti will also serve the purpose of meditation object for the beginners. 

References:

https://www.youtube.com/watch?v=Mna7iUIP2fM

https://en.wikipedia.org/wiki/Saffron#Cultivation

Use of Varakh in rituals at Temple

Spiritual Significance: 

The belief is that more people would visit temple because of decoration of the Murti. This will help to spread Jain religion.

Background:

Varakh or silver / gold foil is used in many Jain temples on idols and in some religious ceremonies. Typically, we are unaware of the process used for manufacturing it. Mostly it is used to beautify the appearance of the murti and other sweet products used in Naivedya Puja.

Compassion / Non-violence Point of View:

Varakh is made by placing the pure metal (silver or gold) between parchment sheets or by manually pounding between the layers of ox gut. Varakh itself is not derived from an animal source. However, in manual method a crucial material of animal origin, ox-gut / animal intestine, is used in its manufacture. This ox-gut is obtained from the slaughterhouse.

Even though varakh can be made using machines, the costs with using machines is significantly higher. So, we can't really be sure what is source of the varakh production.

What can we do now?

Rather than using varakh, many temples today use metal moldings that are custom made to fit the murti.  These moldings replicate the gold/silver look and are not made with cow's intestines so that violence is eliminated. In reality, we do not need to use Varakh in any ritual or on food items at all.

References:

https://en.wikipedia.org/wiki/Vark#Manufacturing

The Book of Compassion pages 44-47

Food Safety and Standards Authority of India (FSSAI) bans silver leaf (Varakh) of animal origin in food items: 

https://timesofindia.indiatimes.com/india/FSSAI-bans-silver-leaf-of-animal-origin-in-food-items/articleshow/53514713.cms

Bottom Line:

It is up to each one of us to ensure that our rituals/products are in-sync with our Jain values and principles. We don’t know who, why or when certain materials were introduced or changed in our rituals. But going forward, each of us as individuals can make a conscious choice, using our own knowledge, research and wisdom, of what we want to use.

There are many aspects that plays in a role when it comes to such changes, but it is up to each one of us, to not do things out of ignorance, fear, force, greed, guilt or reward. 

Without knowledge and awareness, we are either in false belief, blindly following someone else or unknowingly promoting the industries that involve cruelty towards animals and such actions result in karma bondage and limits spiritual growth. 

Therefore, when it comes religious rituals, products used for rituals or any such things, we need to do the due diligence of gaining as much information as we can. Plus, nowadays given technology/internet, we can do the required research very efficiently to ensure that we have the knowledge and awareness.

Jainism View on Dairy Products...

Q4. Dairy products are not a Vegetarian product (it is an animal product) why do Jains consume them?  Should they consume? Why is eating of Dairy product not prohibited in the Jain scriptures?

First, let’s talk about the question why dairy products are not prohibited in Jainism:

Jainism is an introspective religion and there are no “thou shalt” commandments in Jainism. Jainism provides a set of values/principles and guidelines on how we can apply them in our day-to-day life. It is up to each one of us to understand and internalize these values/principles and apply them mindfully in various aspects of our lives like how to consume and preserve natural resources, how to follow right ethics, what we should eat/not eat, wear/not wear, integrity with work and finance etc.

We shouldn’t accept anything blindly, but instead be conscious, logical and do the right thing using our wisdom. We have to make sure that there our conduct is consistent with our Jain principles and values.

Next, we will provide our perspectives on the history of cow’s milk usage, cow’s natural milk production cycle, modern day dairy industry, Ahimsa principle as it applies here and Mahavira preaching of Jain principles and his life stories. Then it is up to individuals to make their choices using their own awareness of the situation and wisdom.

Historic perspective on cow’s milk usage:

In olden days, India was primarily an agricultural country and farming industry was owned by individual independent family farmers. Bull was absolutely needed for farming and transportation. Without the availability of bull, human population in India could have extreme difficulties. Hence every farm family use to raise a few cows for the availability of bull. Milk was fed to calves.

Later, as the population of India increased, and India’s agricultural industry was unable to produce enough grains, vegetables, and fruits. So, farmers and others started using very small percentage of milk as food. This milk usage was for their survival and not selling. They treated the cow as their mother and took care of them as a part of the family member. Hence cruelty aspect was very minimum.

Let's understand how natural Cow milk production occurs:

The typical lifespan for a cow is 15-20 years. Just like humans, cows can produce milk only after the calf is born. And the cow naturally produces milk only until the calf is weaned off, which is approximately up to 15 to 18 months. Just like human mothers, cows naturally only produce the quantity of milk that is required by its calf. That is the law of nature for all mothers feeding their babies under natural environment.

How does the modern-day dairy industry work?

Cow’s lifecycle in commercial dairy industry:  

As soon as the cow is around 15 months, she is impregnated. The calf is born after ~9 months. And ~3 months post-delivery, the cow is impregnated again. Cow is made to deliver a calf every year to get continuous supply of milk. The newly born male calf is not allowed to consume its mother milk and mother cow’s all milk is used commercially. However, after 3 deliveries the milk supply goes down.

Statistics says that there is about 30% reduction in the milk production (after 3 deliveries) by age of 5 years. And when that happens, the dairy industry sends the cow to slaughterhouse, since it is not cost effective to keep that cow. And then the same lifecycle starts for the new cow. Cows don’t get any kind of natural or humane life in the process.

Use of hormones and mass milk production:

In the dairy industry, baby cows are given heavy doses of hormones to bring them to reproductive maturity faster than the natural cycle. Young cows are also given heavy hormones and artificially impregnated every year to keep them viable for producing milk. Immediately after a male calf is born, it is taken away from the mother cow.  The female calf is kept with mother for few weeks and then taken away. This causes enormous stress on the mother cow, so it often will not produce any milk for 1-2 days. Then she starts producing milk. In addition, the dairy industry usually uses machines for mass production and those machines are set to timers. 

Use of antibiotics:

The dairy and meat industry are exercising mass production and are not properly caring for the cows leaving them at risk of sickness and infection. For mass protection, the cows are treated with high doses of antibiotics. These severe antibiotics are sometimes used as preventive measures, regardless of true need. As a result, these antibiotics are also deposited within the cow’s milk supply.  Just like in humans, these heavy doses of antibiotics work the same way, by killing bad and good bacteria, which adversely affects their gut and their diet.

What happens to cows that are not producing enough milk or to the male calves?

Mass death of Cows:

Hundreds of years ago, bulls were used for farming and transportation but that is not the case now. The production of dairy products also necessitates the death of countless male calves that are of no use to the dairy farmer, as well as the premature death of cows slaughtered when their milk production decreases. Both male and female calves after kept up to a certain age for the sole purpose of reproduction and milk production.  If they are not needed or cannot be used by the meat/dairy industry, they are slaughtered for “veal” or “beef”.  And finally, older cows and bulls are sent to slaughterhouses.

Why dairy industry is also bad for the environment?

From recycling our household rubbish to cycling to work, we're all aware of ways to live a greener life. One of the most effective things an individual can do to lower their carbon footprint is to avoid all animal products.  Here is why:

The production of dairy and other animal products places a heavy burden on the environment - from crops and water required to feed the animals, to the transport and other processes involved from farm to fork.

The vast amount of grain feed required for meat and dairy production is a significant contributor to deforestation, habitat loss and species extinction. A third of the surface of North America is devoted to grazing. Half of American croplands grow livestock feed for meat and dairy products. 220 million acres of land in the USA have been deforested for livestock production. In Brazil alone, the equivalent of 5.6 million acres of land is used to grow soya beans for animals in Europe. This land contributes to developing world malnutrition by driving impoverished populations to grow cash crops for animal feed, rather than food for themselves.

World's 1.3 billion cows annually produce 100 million tons of methane a powerful greenhouse gas which traps 25 times as much solar heat as CO2. Livestock production accounts for more than half of all the water consumed in USA. And the waste released in the Environment by American Meat and Dairy Industry is 230,000 pounds per second, polluting our land, air and water systems (source: USDA  2001).

On the other hand, considerably lower quantities of crops and water are required to sustain a plant-based diet, making the switch to plant-based diet one of the easiest, most enjoyable and most effective ways to reduce our impact on the environment.

Now let’s look at this from Jainism values / principles perspective:

Ahimsa perspective:

Being vegetarian is just not enough from Ahimsa mindset, since consumption of dairy and other animal byproducts are considered equally high order of sin (Himsa) as consuming direct animal products (E.g. meat and other non-vegetarian food). Great deal of suffering is caused to animals in the dairy industry. While, Ahimsa teaches us that every living being (Animals included) has the right to life and freedom. Cows love their children just like us. They deserve to be safe and free from harm just like us. They have a capacity to experience grief or joy just like us. So why make them suffer?

Now the agricultural production in the world is such a level that it can feed the human population several times over.  There is no shortage of vegetarian food in the world. Milk and other dairy products are not needed for our healthy survival.

Mahavira’s Preaching Perspective

In addition to Ahimsa principle, Mahavir Swami also preached Samvar and Nirjara. In Nirjara, he explained six bahiya tapa, which includes that a Jain should practice “Ras Tyag”. They should not consume juicy food like milk, yogurt, butter, ghee, oil etc., since it affects human mind and makes it lazy and sleepy which is a hindrance to meditation or one’s spiritual progress

Mahavira’s Life Story Perspective

Jain Agam literature (scripture) consist of 65% stories and remaining 35% include Karnanu-yoga (geography, Karma philosophy, gunasthanak etc.), conduct or Achar (six Avashyak, Pratikraman, Samayik, Vows and Repentance), and Philosophy or Dravyanu-yog which include Jain philosophy of pure souls and impure souls.

The main purpose of the Jain stories is to explain Jain principles and conducts. And the significant portion of stories are created (mythology) by the author using the name of the historical personalities. But one should not derive the Jain principles or Jain conducts out of the story.

One such story is that Mahavir ate kheer (milk-based food item) in his first Parna (fast breaking Tapa). Hence many Jains do ask the question that what’s wrong with drinking milk if Mahavira ate kheer?

There is no Jain principle or Jain conduct described by Lord Mahavir that indicates to drink milk and consume dairy products.  On the contrary his teaching of Nirjara bahiya tapa (ras tyag) and ahimsa says to refrain from consumption of milk and dairy products, as explained above.

Bottom Line

There is significant violence and cruelty to five sense animals in the commercial dairy industry and cow’s milk is meant for its calf. Hurting or killing five sense animals are considered highest sin in Jain literature. So, based on that Jains should refrain from dairy products or any products that involves animal cruelty. However, we do understand that any kind of change is difficult especially when it has become a part of life. Even if we can’t make the transition, at a minimum, we should not blindly justify our actions and use our own wisdom to apply the Jain values in the current times.

Therefore, when it comes to dairy products or any products that involves animal cruelty, we need to do the due diligence of gaining as much information as we can. Plus, nowadays given technology/internet, we can do the required research very efficiently to ensure that we have the knowledge and awareness. It is up to each one of us to ensure that our conduct is in-sync with our Jain values and principles.

Jainism Perspective on Condemning Others...

Q3. Why do Jains concentrate all their efforts in saving minutest bugs, yet ignore violence to human beings such as sometimes condemning other Jain sects, and considers other religion Gods as Ku-devs and Gurus as Ku-gurus etc.?

A3. This is a very perceptive question related to conduct/achar of Jain laypeople. Yes, some Jain laypeople might be carrying out this kind of behavior. However, at the same time, all of us have also witnessed Jain laypeople, who have truly internalized basic Jain values / principles and they live by those values starting with their immediate family, relatives, community, animals, plants, environment etc. Therefore, as fellow Jains, our primary responsibilities are:

• Understand, internalize and practice Jain values and principles.
• Do not take part in any behavior that is contradicting with our basic Jain values and principles.
• Understand potential root causes for such mindset and behavior and address them with integrity, honesty and humility so that it does not propagate in the future generations.

Jainism preaches Ahimsa (Non-violence) as well as Anekantvad (Non-absolutism). Now, let’s observe and discuss this kind of behavior from Jainism’s guiding principles perspective:

Ahimsa perspective:  

Jainism believes Ahimsa should be practiced through our thoughts, words and actions towards all living beings (Of one, two, three, four or five senses), in our best power. So, this explains the Jain follower’s action with “Ahimsa” mindset take extra efforts of saving a little bug’s life. However, at the same time and in the situation from this question, these same Jain followers may forget another very important aspect of Ahimsa - to follow Ahimsa through words and thoughts as well towards all living beings. Condemning other Jain sects and other religions, preachers, gurus and followers of these Jain sects or other religion is considered Himsa towards 5-sense human beings through words and thoughts.

This contradicts with the basic guiding principles of Jainism and is considered “Mithyatva” (ignorance/false belief) of that Jain follower. Most importantly, we should note that one doing the condemning might be doing so from rooted cultural upbringings, surrounding, culture, media, peer pressure etc. and not from the understanding of basic religious principles.

Anekantvad Perspective:

Anekantvad is one of the other basic guiding principles of Jainism that encourages acceptance of relativism and pluralism. According to this doctrine, truth and reality are perceived differently from different points of view, and no single point of view is the complete truth. Jainism teaches non-judgement through the principle of Anekantvad.

(Reference: https://en.wikipedia.org/wiki/Anekantavada)

Anekantvad is multiplicity of viewpoint or pluralism, Ekantvada is dogmatic viewpoint or Singularism.  It is all about how we view and form an opinion about a given object or a situation. Truth (Existent) is expressed in many ways. One cannot make a definite statement about Truth or Existent, each statement is true in its own limited sense.  To understand the nature of Existent, one requires the vision of seeing an entity from all direction, which is Anekantvad.

In regard to other religions, if these religions offer individuals a path to reducing their own kashayas (anger, ego, greed, deceit) and provide a peaceful way towards happiness, then that is a positive thing for all of us.

Again, it is important that we continue to focus on the core intent of Jainism, which is to eliminate our Mithyatva and reduce our kashayas, by practicing right faith, right knowledge, and right conduct. This way we will break free from the cycle of life and death.

If other religions, scholars, teachers, provide a means for individuals to make positive progress, then that should not be judged or condemned just because it is a different way of practicing. It is our ego in action when we make negative comments about other religions and such actions have no place in this kind of context.

Let’s reflect and learn from Mahavir Swami’s life:

Mahavir Swami was born in Kshatriya (warrior) family, fought against injustices and malaises of class-based society. He had some disciples from untouchable class and his first Gandhar (disciple) was a Brahmin. His life is an example of holistically practicing Jain values. Nowhere in his teaching or lifestyle, will we see the condemning of other religion or their gurus.

There are many such examples in recent history and there are Jain followers in today’s world who are fighting for equality in society (regardless of religious belief) either as journalists, social workers, as community organizers etc. There might be some individuals carrying out actions that are not concert with Jain values and we should be able to correct these individuals, but to assert that all Jains are involved in such non-harmonious view is not true either.

Now, let’s introspect on the potential underlying root causes for such mindset and behavior in some Jain laypeople:

• Some of the Jain lay-community practice religion based on sermons/vyakhyan from ascetics and by blindly following traditional rituals. Most of the time they do without pondering on purpose, reasons behind them. Sermons accepted by faith alone and not testing with their own intellect, reasoning/experience, results into very little internalization of Jain values and principles. Eventually, that could become a mundane daily chore and a person becomes dogmatics instead of an involved activity that brings happiness and value to their life.
• The ascetics practice Ahimsa as Mahavrat and do not hurt even minutest bugs. Some ascetics preach that to the lay community, instead of Ahimsa Anuvrat of laypeople (ref - review Q2) and how laypeople should live a life with minimum violence. If the Jain values are not truly understood or internalized, then how does one define minimum violence in their environment without understanding and internalization of the Jain principles and values? 
• Jain ascetics are mostly sectarian Jains. Some ascetics may not intentionally teach respect for other Jain sects and other religions. Sometimes in order to promote their sect, it may appear that they are degrading other Jain sects and condemning other religions. Jainism is a religion of humility and not egoist statements like, our religion is the only best or the most supreme religion. 

Hence, for the situation in this question, the traditional laypeople interpret saving a minute bug is a Jain religion and they do not have any understanding that insulting or condemning other non-Jain human being or other religion is a violation of basic Jain principles.

Jain scriptures indicate that any activities we do that helps to eliminate Mithaytva and reduce our Kashayas is considered the Tirthankara’s preaching.

In summary,

The underlying values of all religions are to live in harmony with all living beings and help each other, with that we do not have any right to condemn other religions. At the same time, if there are any non-harmonious or harmful efforts, then we all have the responsibility to act and protect, without Kashayasarising within us.

When looking at other religions / cultures / sects etc. we must think, "I may not understand what others are doing, but it may be helping them reduce their Kashayas (anger, ego, greed, deceit)." We do not know what transformation is happening inside the other person. We may not agree with it but it might be right for others.

Any activity of body, mind and speech, which removes Mithyatva and reduces Kashaya is religion for us. For example, if reading any other religion book helps reduce my Kashayas then that is fine. Reducing Kashayas makes us Jain and by condemning others, we are actually building up our ego and increasing our kashayas. We should focus on our spiritual well-being, withdraw from violence and should respect all Souls and religions.

Is Jainism becoming a Kitchen Religion...

Q2.  Has Jainism become a “kitchen religion”? Or why is food given so much importance in Jain households?

First, let’s talk about what is meant by a "kitchen religion". The youth / young adults in today's world perceive Jainism as a “kitchen religion” when they extensively hear about food in religious context - we can eat this; we can’t eat this; we can eat at this time; we can’t eat at this time, we can’t eat green vegetable on certain days, we can’t eat root vegetables but certain root vegetables are exceptions. And in midst of all this, the fundamental Jain principles and how to apply these principles in their current environment are not explained or are given very low priority. 

We want to shed light on following Jain values and principles as they apply to this question, while keeping the spiritual growth perspective in the forefront:

·     Ahimsa Anuvrat (Vows) of Laypeople

·     Following path of Minimum Violence for Healthy Survival

·     Jainism is a Religion of Reflection, not Action

·   Actions done in Mithyatva (Ignorance/Wrong Beliefs) always acquire Pap karma

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

Ahimsa Anuvrat (Vows) for Lay People:

Jain conduct (achar) is different for Monk/Nuns than for Laypeople. When monks/nuns take five great vows (Mahavrat), they should follow it 100% of not hurting any living beings including one sense beings. For laypeople, we have responsibilities for family, work, community, religious organizations etc. that shouldn’t be ignored and hence our vows are different and called Anuvrat. Here’s the verse from yoga sastra that explains the ahimsa vow for lay people:

સ્થૂલ પ્રાણાતિપાત વિરમણ વ્રત:-

નિષ્કારણ, નિરપરાધી, ત્રસજીવોની સંકલ્પપૂર્વકની હિંસાનો ત્યાગ

Sthuul pranaatipat viramaan vrat:-

Nishkaran (without valid reason) Niraparadhi (not guilty) 

Trasjeevani (2-5 sensed beings) Sankalp-Poorvani (premeditated / planned) Himsa (violence) Tyaag (avoid / give up)

At the core, it means laypeople should avoid / give-up premeditated / planned violence towards movable (2-5 sensed) living beings, which are not guilty, and there is no valid reason. There is no mention in Jain scriptures (45 Agams) about prohibiting the consumption of root vegetable or any other green vegetables for laypeople. The kind of reference first appeared around 12th century (1700 year after Mahavir Swami's nirvana) and as time passed it become very strong tradition among most of the Jains. Please see the information below for accessing 45 Agams in Prakrit and Hindi languages on Jain eLibrary website.

For our healthy survivals, we need to use and consume minimum quantity of 1-sense living beings, which includes water, fire, air, soil, plants (which include pratyek and root vegetables). Anuvrat indicates non-violence against movable living beings (Triyanch / Tras beings) only.

Following Path of Minimum Violence for Healthy Survival:

Non-violence is the one of the highest principles of Jainism but life cannot exist without violence. Hence, laypeople need to follow the path of minimum violence for their healthy survival. 

Jainism says the degree of violence is proportional to the number of senses a living being possesses. Therefore, eating meat (one 5-sense living being) is worse than eating vegetables (innumerable 1-sense beings), even though innumerable one sense living beings are killed in eating of vegetables.   

Jainism also says one should not consume any junk or deep-fried food that doesn't have any nutritional value since food should be consumed for health, not for taste or desire (ref: Vanditu sutra Gatha 20 and 21).  Nutrition comes from produce, fruits and vegetables. 

Jain laypeople vow indicates to use or consume only plant base food (1-sense beings) responsibly. It also strongly indicates to avoid any kind of wastage. Any form of wastage is violence. For example, cooking more food than what you need and throwing out food is a form of violence. 

Therefore, as laypeople, we should follow a path of minimum violence. For any situation, we need to understand the values and principles and apply them in our environment using our own wisdom. 

Jainism is a Religion of Reflection, not Action:

The aim of Jainism is to enable our spiritual growth, such that our thoughts, words and actions are in alignment with Jain values and principles. May be Jainism is becoming a kitchen religion because we are focusing too much on doing or not doing things related to food, instead of understanding and reflecting on intent / bhaav behind it. We need to constantly ask ourselves:

·     What has been my spiritual growth? Is my Mithyatva eliminated? Is my Kashaya reduced? Am I getting closer to the true nature of my Soul, which is always being pure, peaceful, compassionate...?

·     Do I truly understand what and why am I doing it? Or am I just doing it blindly?

·     Am I directly or indirectly, consciously or subconsciously looking for recognition? Am I doing these activities for ego, greed or out of fear?

·     Am I creating any Kashaya or stress in the family? Is peace and harmony maintained in my family?

The reflection, reason and intent behind doing something is religion. The most important thing is to understand why we are doing any activity, whether it is any kind of penance, giving up any food or not eating at a certain time. We should do it for the right reasons and with complete understanding – we are doing this only for our spiritual progress. 

Actions done in Mithyatva (Ignorance / Wrong Beliefs) always acquire Pap karma:

Anytime we do something mechanically without understanding why, then we are doing that action under ignorance (Mithyatva) and it does not provide the intended spiritual growth. We need to understand the principles first and then apply them. 

We have been programmed by society that we must follow certain rules, like do not eat after sunset.  However, what is the thought behind that? As an example, one may be told that do not eat at night. If a layperson follows not eating at night rule but then in turn builds more kashayas (e.g. anger because cooking of the food is delayed, don’t get home on time especially during winter months in America or they are hungry and want to eat) then have truly benefited?

Vanditu is the Atichar (list of minor violations) for lay people, lay people practice 12 vows.  During pratikraman we ask for forgiveness for our Atichar with Vanditu sutra.  There is no mention of asking for forgiveness for eating after sunset at night in Vanditu. Don't get this wrong, we are not promoting eating at night. There are definite health and meditation practice benefits for not eating at night but making it a strict rule and following it without understanding is not beneficial for the individual's spiritual growth or for others around them. 

Penance/fasting is yet another aspect related to food. Is fasting easier than limiting intake of food (unodari)? When we practice unodari, it is in an internal process, nobody knows about it, it is not measurable and most difficult. Fasting is easy to measure and receives big recognition in family and society. 

After we fast, do we reflect on how our attachment to food has changed. The reduction to our attachment and getting closer to true nature of our soul is the spiritual act and the net result of any penance.  As an example, Mahavir Swami did not set out to fast.  Rather, he was in meditation and the fasting was a result of the meditation.  When he felt his body needed food then he went ahead and got food (Gochri). 

Fasting can also be looked as a way for training our minds. If we can train our minds to not eat at every instinct of eating, then in the future we can train our minds to not dwell on every negative thought/emotion. We can train our mind to control our eating habits, our thoughts and our actions. If being mindful about eating can transition to being mindful about our thoughts / emotions / actions, then that is a spiritual progress. This would be an internal process - we are the only ones who can truly assess that growth and others do not have a need to know. 

Summary

Food is an integral part of our life, but food should not be used as an indicator for being a Jain, following religion or our spiritual growth.

The purpose of all the actions in religious context is to look inward, enhance our spiritual life, find happiness within, and reduce kashayas. External renunciations are meaningless if nothing changes within. 

We all have different circumstances and different environments and we should use our own wisdom in every situation. Karma feels our reflections (bhaav) and do not see our actions.

References:

Searchable Agams

Please visit www.jainelibrary.org and search Agams by the serial numbers below

• Searchable 45 Agams in Prakrit language - Serial Numbers 003701 to 003789 (All odd numbers like 003701(Agam01), 003703 (00Agam02), ........ 003789 (00Agam45).

• Searchable 45 Agams in Hindi Translation - Serial Numbers 034667 to 034714 Continuous Serial Number of 45 Agams