Question-10: a) Why do I have to obey all these rules and
regulations, when I don't know what will happen after the death? Why should I control myself rather than enjoy
the life? b) Why can't we remember our
past lives?
c) What will happen if I remember the past lives?
Answer-10: The philisophy of Chärväka
did not believe in the concepts of soul and Karma. That philosophy laid down to eat, spend and materially enjoy the life
even if you have to borrow. They claimed
that no one knows whether there is a next life.
First of all, one
practices the religion to attain the long-lasting happiness. Such happiness can be achieved by removing
the causes of all miseries. Enjoying the
material world may bring temporary happiness, but no one can attain the lasting
happiness through material things. We
know that money, power, name, etc. do
not guarantee the happiness. How do we
get rid of the miseries? The root cause
of all our miseries is attachment and aversion.
When we get what we want we feel happy (this is attachment) and we
become unhappy when we do not get what we want (this is aversion). The rules and regulations are designed to
reduce our attachment and aversion.
However, one should not be forced to practice what is not appealing to
his/her common sense. One should adopt
the minor vows according to his/her own capacity, and then gradually progress
from there.
The religion is
for guiding us to find the inner (permanent) happiness. The goal of the long-lasting happiness is not
limited to only this life. We believe
that we had lives in past and will have lives in future until we achieve the
liberation (perfect happiness). Now, the
next question is - how do we know that we had previous lives and/or we will
have a next life?
There are four ways to decide on the things
like whether there were previous lives and/or there is a next life. These four ways are: 1) self-experience, 2) believe in the people
who have experienced it or what is said in the Jain Ägäms (Canonical books).
3) by inference and 4) by analogy.
In this fifth segment of the regressive half-time cycle, we do not have
the people with self-experience. We have
Jain Ägams that can be trusted. But in today’s world, one may ask for
rationale. One has to rationalize
two major aspects:: 1) belief in the existence of soul and 2) belief in the theory of Karma.
The existence of soul can be reasoned out by comparing a dead body
and a living being. The differences
between these two
bodies are
consciousness, feeling energy, ability
to act etc. These differences constitute
the characteristics of the soul. This
leads us to believe that there is a substance like soul.
The theory of
Karma rests on the observance of various phenomena. Why are we not equal at the time of birth? Why are some
happy and some aren’t? Why are
some healthy and some aren’t? Why are some good looking and some
aren’t? Why are some rich and some aren’t?
The rational explanation is that there has to be some aspect that makes
everyone different. Per Jainism, that
aspect is called “Karma”. At the time of our birth, each one of us
has a different impact of Karma and that makes us different from
each other. We must be carrying such Karma from the previous life. Similarly, we add or subtract to the Karma
every moment. With good-positive self-effort,
we can change the impact of our Karma. As the impact decreases, the more
realized are the characteristics of soul.
As we know, someone gets more reward for good work in this life, while
someone gets less or no reward for the same amount of good work. Why?
One kills one person and gets a death sentence. While someone else kills one hundred persons
and still goes free . The reward is not
equal. Therefore, there has to be a next
life to take care of such discrepancies.
The next question
is - why don’t we remember our previous life?
There are eight different types of Karmas. One them is knowledge-obscuring Karma.
The existence of that Karma
does not let us completely realize the knowledge component of our consciousness
(soul). There are five reasons that
activate the knowledge-obscuring Karma: place,
time, substance, emotions and transition to next life. We do not remember everything we know at
every place, at every time. during every
emotional experience and at every substance-encounter. The time, the place, the feeling and the
substance involve in a particular situation decides how, when and where of its
memory. The transition of our soul (with
our Karman body and tejas body) to the next life activates
the knowledge-obstructing Karma. Therefore, we do not remember the previous
life. Since this transition to another
body is an extraordinary event as compared to other events in our life, it makes us forget about our previous life.
The next question
is - what happens when I remember my
previous life? If this happens, this
could be the most fortunate moment of our life.
We will trust every thing that is said in our Ägäms. Our life will
spiritually be more focused.
Question-11: I cannot live in this modern day world without
violating the five vows. What are your
views?
Answer-11: There are two types of vows, one for the monks and one
for house-holders. The vows for monks
are called the major vows (Maha Vrata). In the practice of Maha Vrata, total abstinence from violence, falsehood, stealing,
carnality and possessiveness is observed.
The vows for the house-holders are called minor vows (Anu Vrata). House-holders observe the vows of restraining
from gross violence, lies, stealing,
sexual activities and
accumulation. These vows are not
as strict as the major vows. Each
house-holder can observe such vows according to place, time, feeling, capacity and
profession. The degree of the
practice can thus vary. A house-holder
takes the vows with certain conditions
that he/she thinks can practice without feeling miserable. Observance of minor vows by house-holders and
major vows by Jain monks has been prevalent without significant compromise since Bhagavän
Mahavir’s time.
Question-12: We say that human life is difficult to attain, but
then why the population in the world is increasing? Is it because the good deeds are increasing?
Answer-12: It is true that human life is difficult to attain and
the world’s population is increasing.
Jainism says the human life is difficult to attain in this
universe. That is said in respect to the
human population in the universe. We do
not have knowledge whether the population of human beings in universe is increasing
or not. If it is increasing, it has an
explanation that these people must have done good deeds in their past
lives. The good deeds (Karma) to attain a human life include
qualities like tolerance, straightforwardness, universal friendship and
respecting all living beings. Therefore,
the human life is difficult to attain.
Intentional violence, attachment, meat-eating and killing of five-sensed
lives lead to the life in hell. Deceit,
cheating, manipulation and purposeful
lying lead to a lower form of the life.
Restraint, austerity, etc., lead to the life in heaven. The one sensed living beings are infinitely
more than all other living beings combined.
There are more two-sensed lives than three-sensed lives and
onwards. The human beings are less than any other living being. In addition, the human beings are the only
ones who have the capacity of rational thinking and conduct. This enables them to eradicate their Karmas. Therefore, the human
life is the “must” before one can attain the liberation (Moksha).
Question-13: Why there are 108 beads in a rosary?
Answer-13: There are five supreme entities: Arihants have 12
unique qualities, Siddhas have 8, Acharyas have 36, Upadhyayas have
25, and.
Sädhus have 27. There are thus
108 unique qualities of these five supreme entities. Each bead in the rosary represents one such
quality.
Question-14: If Sidhdhas
are also liberated souls,
then what is the difference between Sidhdhas and Tirthankars?
Answer-14:
There are eight major types of Karmas:
1) Knowledge-Obscuring, Jnänvarniya Karma,
2)
Perception-Obscuring, Darshanvarniya
Karma,
3) Vigor-Obstructing, Antaray
Karma,
4) Deluding, Mohniya Karma,
5) Situation-Conferrling, Vedniya Karma,
6) Body-Making, Nam Karma,
7)
Status-determining, Gotra Karma and
8) Age span-Determining, Ayushya Karma.
The first four are
the destructive (ghäti) Karmas.
They defile the real nature of the soul. The last four Karmas are non-destructive (aghäti) Karmas.
When the first four Karmas are
eradicated, the person becomes keveli
and achieves perfect knowledge, perfect perception and perfect conduct.
But there are two types of kevelis:
1.Ordinary and
2. Tirthankar.
Ordinary kevalis
do not show the path of purification to others, while Tirthankar kevalis preach
the path of the purification (liberation - Moksha)
to all living beings. Tirthankar means who leads us across the
ocean of suffering. Tirthankar is not the founder of the religion, he/she is the
propagator of truth, and path of liberation which has been preached by other Tirthankars.
When a kevali, whether
he/she is an ordinary or Tirthankar
keveli, achieves Nirvän, he/she eradicates the remaining four (aghäti) Karmas and becomes a Sidhdha.
For example, Bhagavän Mahavir became a Sidddha
after his Nirvän. Since he was a Tirthankar kevali we
still call him a Tirthankar.
Question-15: I don't see difference between Acharya, Upadhyaya
and Sädhus. They look same to me. Is that true?
Answer-15: It is true that they all look same. They have chosen the same path of liberation
by renouncing their worldly attachments and have taken the same great vows as
required for a Jain monk. However,
Acharya is the head of the religious order.
He is a spiritual leader and monk-scholar, responsible for maintaining the rules of
conduct, providing spiritual guidance and handling the organizational
needs. Upädyäya is the teacher, who has
a detailed knowledge of Jain canonical books.
The monks other than Ächärya and
Upädyäya are the spiritual practitioner (Sädhus).
Question-16: Why there are 24 Tirthankars, and not any
other number?
Answer-16: If we had 23 Tirthankars, then we would have a
question why there are only 23, no more or no less? There are certain realities that do not need
(or have) an explanation. They are just
facts. So is the number of Tirthankars.
Question-17: Why there is more history available of Rushabhdev,
Shantinath, Mallinath, Neminath, Parasnath, and Lord Mahavir Swami?
Answer-17: We have more information on the lives of Rushabhdev,
Shantinath, Mallinath, Neminath, Parasnath, and Mahavir Swami because there
have been many extraordinary, impressive, unique and message-oriented incidents
in the lives of these Tirthankars as
compared to others. Rushabhdev
introduced the necessary things to ease the transition from primitive life to
an organized one. For example he
introduced, arts of men and women, languages, tools, business and farming,
governing body to handle state affairs, etc.
Also there were extraordinary events in his and his children’s lives. In case of Shantinäth, there was an event of
the previous life of Shantinäth that he was willing to give his own flesh to
save a bird. That event emphasized the
importance of non-violence. Mallinäth
was a woman, and there is a event in her life that she defused the war and convinced
marriage-seeking princes, who wanted to marry her, to initiate as monks. There is a very famous event in the life of
Neminäth, the chapter of Nem and Rajul.
Lord Mahavir had several extraordinary and exceptional events in his
life; encounter with Sangamdev, facing chandkausik, association and encounter with Goshalak,
recorded discussion with his to-be eleven disciples, case of Chandanbäla, etc. There are no significant events in the lives
of other Tirthankars like these six Tirthankaras.
Question-18: How
do we know the future 24 Tirthankars?
Answer-18: We have been told by Lord Mahavir who attained the
perfect knowledge. The preaching of the
Lord Mahavir was passed on to us by his main disciples. The perfect knowledge means the knowledge of
past, present and future about all the living beings and non-living substances..
Question-19: What is the significance of Paryushana?
Answer-19: Paryushana means to stay closer, to stay closer to the
self - to our soul (Ätmä). Paryushana
parva consists of eight (Shwetambar tradition) to ten days (Digambar
tradition) . During that period, Jains
practice various restraints like not eating (fasting) or eating only one meal a
day and spend more time spiritually (like listening to Jain gurus, reading religious books,
etc.). The last day of thie period is
called Samvatsari (annual ceremony of
atonement), when people undertake
atonement of wrong activities during the previous 12 months. They admit their sins and pray for
forgiveness (ksama). Admission of sins and praying for forgiveness
are directed towards the spiritual teachers, family members, friends and others
regardless of age or sex. Letters are
written to the people they know and who were not approachable in person on the Samvatsari day acknowledging the wrong
doings and seeking the forgiveness. The
aspirant on his part gives forgiveness to all living beings and asks for the same favor
from others. This is usually done
through the Samvatsari Pratikraman (Pratikraman means to return from sins or
faults) and raises the real spirit of universal friendship and goodwill: (Khämemi savvajive savve Jiva khamantu me
! Mitti me savvabhuesu veram majjha na
kenai (It means - I forgive to all living beings; may all of them
forgive me. I have a friendship with all
living beings and hostility towards none).
The pratyäkhyäna (renunciation
of certain things) aspect is very elaborate during the Paryushana parva. The Samvatsari Pratikraman is considered a
highly important practice during the Paryushana
parva, which is the most important Jain festival.
Question-20: Why
do I have to pray everyday? Why do we
worship Tirthankar's idol? Why do I have
to worship Idol with sandal wood paste, flowers etc.? Why people take fruits, sweets etc. to the temple?
Answer-21: We pray/worship to pay our respects to the Tirthankars because they have attained
liberation and have laid down the path of liberation. We want to get inspiration to become like
them. By praying them, we receive the
spiritual incentive to follow the right path of purification. We do not pray/worship for any favors or
material benefits from the Tirthankars or
from monks and nuns.
There are eight
things involved in worshipping (puja) the Tirthankaras:
1. Jal Puja: (Water) 2. Chandan Puja: (Sandal-wood) 3. Pushpa Puja: (Flower) 4. Dhup Puja: (Incense) 5. Dipak Puja: (Candle) 6. Akshat Puja: (Rice) 7. Naivedya Puja: (Sweet food) 8. Fal Puja: (Fruit). Symbolically each item represents a specific
religious virtue which one should reflect (contemplate) in his/her mind while
performing puja.
Question-21: Why do we need a worshipping place? Can't we do same thing in our own home?
Answer-21: The worshipping place provides the necessary
environment for spiritual up-liftment just as the school provides for
education. One who is spiritually
advanced, can continue the spiritual activity at any place. But for most of the Sansäris (house-holders) we need to depend upon outside sources
such as temple to make initial progress in the spiritual direction. It is also acceptable that one can practice
his/her religion from home as long as he/she achieves the similar or better
results. For most people, the
combination of both is recommended.
Question-22: Define
the dreams according to Jain religion?
Answer-22: According to
Jainism the dreams are not only thoughts, images and emotions during the sleep;
the dreams could be indicative of our past experiences as well as what will
happen in future.
Per Jainism, we get
dreams due to:
1) experiences in this life,
2) what we heard,
3) experiences of
our previous life,
4) gas, cough or
acidity problems,
5) own-nature of our soul,
6) worries,
7) contact with
heavenly beings,
8) religious
experiences or acts, and
9) activation of good or bad Karma.
First six types of
dreams may not be fruitful, but the last three dreams can be fruitful. Per Jainism, we should not go back to sleep
if we see the best dream.
Question-23: What is the significance of the 14 dreams, which
mother Trishala had? and why no less or
more?
Answer-23: There is a book on dreams in Jainism that explains
significance of dreams, types of dreams and results of dreams. In that book, it is stated that all
Tirthankars’ mothers get the same 14 dreams at the time of conception. .
Queen Trishala,
the mother of Lord Mahavir at midnight saw fourteen beautiful and wholesome
dreams after conception.
They were: 1.
Elephant 2. Bull 3. Lion 4.
Goddess Laxmi 5. Garland of
Flowers 6. Full Moon 7. Sun 8.
Large Flag 9. Silver Urn 10.
Lotus-Lake 11. Milky-Sea
12. Celestial Air-plane 13.
Heap of Gems 14. Smokeless Fire.
1. Elephant: She saw a big, tall, and impetuous
elephant. It had two pairs of
tusks. The color of the elephant was
white and its whiteness was superior to
the color of marble. This dream
indicates that her son will guide the spiritual chariot, and save human beings
from misery, greed, and attraction of life.
2. Bull: The color of the bull was also white,
but it was brighter than white lotuses.
It glowed with beauty and radiated
light all around. It was noble,
grand, and had a majestic hump. It had
fine, bright, and soft hair on its body.
Its horns were superb and sharply-pointed. This dream indicates that her son will be a
spiritual teacher of great ascetics, kings, and other great personalities.
3. Lion: Its claws were beautiful and
well-poised. The lion had a large
well-rounded head and extremely sharp teeth.
Its lips were perfect, its color was red, and its eyes were sharp and
glowing. Its tail was impressively long
and well-shaped. Queen Trishala saw this lion descending towards her and entering
her mouth. This dream indicates that her
son will be as powerful and strong as a
lion. He will be fearless, mighty, and
capable of ruling over the world.
4. Goddess Laxmi: The fourth dream Queen
Trishala saw was of the Goddess Laxmi, the Goddess of wealth, prosperity and
power. She was seated at the top of
mountain Himalaya. Her feet had a sheen
of golden turtle. She had a delicate and
soft fingers. Her black hairs were tiny,
soft, and delicate. She wore rows of
pearls interlaced with emeralds and a garland of gold. A pair of earring hung over her shoulders
with dazzling beauty. She held a pair of
bright lotuses. This dream indicates
that her son will attain great wealth, power, prosperity.
5. Garland of Flowers: The fifth dream Queen
Trishala saw was of a celestial garland of flowers descending from the
sky. It smelled of mixed fragrances of
different flowers. The whole universe
was filled with fragrance. The flowers
were white and woven into the garland.
They bloomed during all different seasons. A swarm of bees flocked to it and they made a
humming sound around the region. This
dream indicates that the fragrance of her son's preaching will spread over the
entire universe.
6. Full Moon: The sixth dream queen Trishala saw
was of a full moon. It presented an
auspicious sight. The moon was at its
full glory. It awoke the lilies to bloom
fully. It was bright like a well
polished mirror. The moon radiated
whiteness like a swan. It inspired the
oceans to surge skyward. The beautiful
moon looked like a radiant beauty-mark in the sky. This dream indicates that her son will have a
great physical structure, and be pleasing to all living beings of the
universe.
7. Sun: The seventh dream Queen Trishala saw was
of a huge disc of sun. The sun was
shining, and destroying darkness. It was
red like the flame of the forest.
Lotuses bloomed at its touch. The
sun is the lamp of the sky and the lord of planets. The sun rose and and put to end the evil
activities of the creatures who thrive at night. This dream indicates that the teaching of her
son will destroy anger, greed, ego, lust, pride, etc. from the life of the people.
8. Large Flag: The eighth dream Queen Trishala
saw was of a very large flag flutterling from a golden staff. The flag fluttered softly in the gentle
breeze. It attracted the eyes of
all. Peacock feathers decorated its
crown. A radiant white lion was on
it. This dream indicates that her son
will be great, noble, and well respected leader of the family.
9. Silver Urn: The ninth dream Queen Trishala
saw was of a silver urn (Kälsh) full of crystal-clear water. It was a magnificent, beautiful, and bright
pot. It shone like gold and was a joy to
behold. It was garlanded with strings of
lotuses and other flowers. The pot was
holy and untouched by anything sinful.
This dream indicates that her son will be perfect in all virtues.
10. Lotus-Lake: The tenth dream Queen Trishala
saw was of a lotus lake (padma-sagar).
Thousands of lotuses were floating on the lake which opened at the touch
of the sun's rays. The lotuses imparted
a sweet fragrance. There were swarms of
fish in the lake. Its water glowed like
flames of fire. The lily-leaves were floating
on the water. This dream indicates that
her son will help to liberate the human beings who are tangled in the cycle of
birth, death, and misery.
11. Milky-sea: The eleventh dream Queen Trishala
saw was of a milky sea. Its water
swelled out in all directions, rising to great heights with turbulent
motions. Winds blew and created
waves. A great commotion was created in
the sea by huge sea animals. Great
rivers fell into the sea, producing huge whirlpools. This dream indicates that her son will
navigate through the ocean of birth, death, and misery leading to Moksha or
liberation.
12. Celestial air-plane: The twelfth dream Queen Trishala saw was of a
celestial airplane. The airplane had
eight thousands magnificent gold pillars studded with gems. The plane was framed with sheets of gold and
garlands of pearls. It was decorated
with rows of murals depicting bulls, horses, men, crocodiles, birds, children,
deers, elephants, wild animals, and lotus flowers. The plane resounded with celestial
music. It was saturated with an
intoxicating aroma of incense fumes. It
was illuminated with a bright silvery light.
This dream indicates that all gods and goddesses in heaven will respect
and salute his spiritual teaching and will obey him.
13. Heap of Gems:
The thirteenth dream Queen Trishala saw was of a great heap of gems, as
high as Mount Meru. There were gems and
precious stones of all types and kinds.
These gems were heaped over the earth and they illuminated the entire
sky. This dream indicates that her son
will have infinite virtues and wisdom.
14. Smokeless Fire: The fourteenth dream queen
Trishala saw was of a smokeless fire.
The fire burned with great intensity and emitted a radiant glow. Great quantities of pure ghee was being poured
on the fire. It burned with numerous
flames. This dream indicates that the
wisdom of her son will excel the wisdom of all other great people.
Question-24: When
and under what circumstances different branches of Jain religion started? What are the different sects in Jainism? Why they can't Unite?
Answer-24: About 170 years after Mahavir's Nirvän, Acharya
Bhadrabahu Swami became the head of the Jain order. That time.
Chandra Gupta Maurya was the king in Magadha. During that time a famine occurred for twelve
years. (This is a historical fact). Acharya Bhadrabhahu had predicted that long
famine and realized that it will be very difficult for monks to strictly follow
religion (Five Mahavrats, no clothes, beg food in hands, etc.). Therefore he, along with twelve thousands of
his disciples, migrated to south and settled there so that they can follow the
strict religious rules. The remaining
monks were led by Acharya Sthulibhadra and he relaxed some of the rules for the
monks for survival during this famine.
That was the primary cause of the separation of Digambar and Shwetambar
sects. However, the real separation
occurred during the time of Acharya Vajrasen (six hundred years after Mahavir's
Nirvän). It is a fact that Mahavir did
not wear clothes after
renunciation. However, his disciples
were of both types (clad as well as unclad).
The disciples of Parshwanath (23rd Tirthankar) wore white clothes.
Shwetambar Jains
are also divided into two major subsects: Shwetambar Murti Pujak (Idol worshiper)
and Shwetambar Sthanakwasi (Non-idol worshiper). There is an offshoot among Sthanakwasis which
is known as Terapanthi. Digambar Jains
are divided into three major subsects: Bisa Panth that accepts Bhattarak's
authority, Terah Panth which does not accept such authority, and Taran Panth-
Non-Murti pujak sect .
The essential
philosophy of all Jain sects is similar.
The similarities exist in many areas: 1.
Concept of God 2. Every soul has
the potential for becoming God or Siddha.
3. Metaphysics, 4. The universe composed of six substances,
5. Philosophy of Karma, 6. The seven/nine fundamentals (tattvas) 7. Right perception (Samyag Darshan), Right
Knowledge (Samyag Jnan) and Right Conduct (Samyak Charitra) as the path of
liberation. 10. five vows, 11.Five meticulosities (Samities),
12 Control over mental, verbal and physical activities (Three Gupties), 13
Multiplicity of view points (Anekantwad/Syadwad), 14) Five types of Knowledge
(Jnan), 15 Fourteen Stages of elevation (Gunasthanak), 16 Twelve reflections
(Bhavanas), 17 Four types of Meditations (Dhyan), 18 Six types of Leshyas
(psychic coloration), 19 Emergence of 12 Tirthankars in each half time
cycle, 20 Namaskar Maha Mantra and 21
Authority of Tattvartha Sutra are recognized by all the Jain sects.
The following,
however, are the major differences. 1
Agams: Digambar Jains believe that all the original Ägams (Äng and Purva Ägams)
have been lost. Most of them might have
been lost during the twelve years of famine that occurred during the time of
the Chandra Gupta Maurya (300 B.C.).
They recognize other books written by great Acharyas like
Kundkunacharya. Shwetambar Jains believe
that 600 years after Lord Mahavir's Nirvan all Purva Ägams were lost or not
remembered by monks and hence were not saved.
Only Ang and Non-Ang Ägams could be preserved. 2 Life after kevaljnan: Digambars believe
that after attaining Kevaljnan, Tirthankars and other Kevaljnanis do not eat or
drink; while Shwetambars believe that they continue to eat and drink like other
human beings and continue to lead the renunciate life for the remaining period
of their life. 3 Sex of Tirthankars:
Digambars believe that all the Tirthankars are necessarily male and there is no
exception. Shwetambars believe that
generally they are male but in the present series of 24 Tirthankars, the
nineteenth Tirthankar, Mallinath was a female and that was an exception to the
rule. 4 Sex of other Kevalis: Digambars
believe that only males can attain liberation.
A female has to be reborn as a male in order to attain liberation. Shwetambars believe that both males and
females can attain liberation. 5. Clothes and Food: Digambar monks do not wear
any clothes. They beg for food in their
hands and eat only once a day.
Shwetambar monks and nuns wear white clothes and they beg food in pots
generally once a day. They bring the
food to Upashraya or other place of their residence and ask their Guru for
permission to eat their meal. They do
not eat food in the presence of laymen.
6. Mahavir's conception:
Shwetambars believe that Mahavir's fetus was transferred from mother Devananda
(Bhraman family) to mother Trishala (Kshatriya family), while Digambars believe
that he was conceived by mother Trishala and the question of fetus transfer
does not arise. 7 Marital status of
Mahavir: Digambars believe that Mahavir was not married, while Shwetambars
believe that Mahavir was married with Yashoda and they had a daughter named
Priyadarshan. 8. Tirthankara's Murti (Idol): The Tirthankar's
idol can have ornaments and decorations, and their eyes look toward the
worshiper in Shwetambar Murti Pujak sect.
Digambar idols do not have ornaments and their eyes are turned downward
in meditating position. 9. Pratikraman, Samayik, and Puja rituals are
different.
It can be seen
that all Jain sects have remarkable similarity in their philosophy despite
minor areas of disagreements. Recently,
there have been several collaborative works by all major sects. Jains from different sects outside India seem
to have more unity and harmony.
Ahimsä and
Anekäntväd (non-violence and multiplicity of views) are the bases of
Jainism. All other aspects are the
branches of these two aspects. The
fundamentals of non-violence are: 1) all living beings are equal, 2) every
living being wants to live and does not want to die, 3) every living being
wants to be happy and does not like pain and 4) we need to treat others the way
we like to be treated.
Question-25: What do we mean by Ahimsä - violence?
Answer-25: The nature of non-violence is judged by our
intentions and actions. If a person
deliberately and knowingly harms other living beings, it is violence. But if involuntarily or in unavoidable
circumstances, some insects are killed, then it is an exceptional
situation. Whether it is by our actions,
or by our speech or by our thoughts, hurting others is Himsä - violence.
Question-26: What is so unique about the non-violence
preached by Jainism?
Answer-26: In Jainism, non-violence is a timeless and
far-reaching concept that can be applied to every aspect of life. Jain philosophy provides enough inforMation
regarding non-violence. Non-violence does not mean merely
avoiding physical violence, but it also
means minimizing the violence of thought and speech. Jainism states that anger, pride, greed,
deceit, jealousy, etc. constitute mental
violence. Harsh language, unnecessary
talk, lying, insisting on own ideas and not listening to others constitute the
verbal violence.
Question-27:
What do we mean by minimizing necessary violence?
Answer-27: Jains are realistic; They recognize that
absolute non-violence is not practical by a lay-person. For example, we have to cook, eat, earn, wear
and travel. These activities involve
certain amount of unintentional but necessary violence. However, while undertaking such necessary
activities, we must minimize the violence.
For example: do not waste water and eat vegetables rather than eating
meat.
Question-28:
But we are told that vegetables and animals both have lives. Then how can eating vegetables be less
violent than eating meat?
Answer-28: The ideal situation for a Jain would be to
eat the ripe fruit that has just fallen off a tree. However that is hardly practicable. It is true that vegetable plants and animals
both have lives. But eating vegetable is
less violent, because:
1) We do not kill the plant for vegetables. We take leaves, vegetables and fruits off the
plants. By removing vegetables and
fruits from a tree, we sometimes lengthen the life span of the tree. 2) Animals have more life-force, called prän and more and higher consciousness
than the vegetables. Therefore, killing
animals constitutes the higher level of violence.
3) Many other living organisms reside in an
animal body and they get multiplied in a dead body.
4) Vegetables have less living cells and more
water content.
Question-29:
But meat-eating makes people stronger and healthy. Is it true?
Answer-29: No.
It is a wrong belief that animal food makes us stronger and healthy. The human physiology is for eating and
digesting vegetarian food and is significantly different from meat-eating
animals. Animal food is laced with fat,
cholesterol, pesticides, hormones, antibiotics and similar harmful
ingredients. Meat eaters are more prone
to heart failure, cancer and other
killer diseases. Animal food transmits
as many as 160 contagious diseases to humans under natural conditions. Animal food also lowers the immune
status. Vegetarianism increases
endurance and stamina, and makes people healthy and smart. Vegetarian food prevents various cancers,
hemorrhoids, constipation, ulcer and many diseases. Smart animals like elephants, cows, bulls,
gorillas, horses, apes and chimpanzees are all vegetarian.
Question-30:
But Non-vegetarians argue that the meat is the best source of protein. Is it true?
Answer-30: No, it is not true. Meat provides much more protein than the
daily need of an average person, which is 10 to 15 grams. Excessive intake of protein is harmful. In addition, the meat protein is
disease-prone. Protein from vegetarian
foods (specially from beans) is very useful and quality-prone while it is not
excessive. Similarly, vegetarians get their
calcium, iron and other vitamin needs from various vegetables, dark and leafy
greens, beans, cereals, nuts, fruits, juices, milk, yogurt etc.
Do you know that 120 million animals a week are killed for food in the
United States. This is equivalent of one
animal per person per year on the earth.
Question-31:
Will my being vegetarian stop violence to animals?
Answer-31: Not totally, but it will definitely
decrease violence to animals. Being
vegetarian is a right step in the direction of achieving the goal. In the beginning only one person takes the
initiative for every cause, others follow him.
Our example will encourage others.
Some will renounce animal food, and so it will go on multiplying.
Question-32:
Should we react to an attack in self-defense?
Should we get rid of violent animals?
Answer-32: Well, these are two questions. For lay-persons, to defend against an attack
is justifiable. In self-defense, even
the killing of a man is considered justifiable, because the motivation is
preservation of life. Self defense
cannot be considered destruction of life.
We have examples in Jain Ägams having
people gone to heaven while fighting against attack. But to kill dangerous
animals like snakes, lions, wolves and tigers is wrong, unless they happen to
attack you. 'Live and let live' is the
best philosophy to follow. Jain monks
are, however, not supposed to react even to the violent attack.
Question-33: Some
people may say: What is wrong in being a non-vegetarian if someone else does
the killing?
Answer-33: This is fallacious since purchasing creates demand and
encourages others to kill. It is
therefore equivalent to committing the deed.
The 'neat' packaging of meat conceals the pain that occurred
before. It is unfortunate that packaging
keeps scenes of slaughterhouses off the minds of the consumers. Mahavir Bhagwan said, "It is Himsä (violence) - whether a man kills
living beings himself/herself, or causes others to kill them, or gives consent
to others to kill.”
Question-34:
Why meat-eating Europeans and Americans are more civilized, learned and
powerful?
Answer-34: Their civilization, learning or power is
not due to meat-eating. It is due to
other fine qualities like discipline, hard work, self-effort, higher
productivity and quality, open-mindedness, adventurous nature, innovation,
honesty, generosity, compassion, and natural resources. They also realize that vegetarianism is good
for health. There are already more than
10 million Americans who are vegetarian.
Do you know that Albert Einstein, Isäc Newton, George Bernard Shaw, Leo
Tolstoy and Socrates were vegetarian, not to mention Michael Jackson, Madonna
and ex-Beatle Paul McCartney.
Question-35:
How does the vegetarianism help ecology and environment?
Answer-35: Vegetarianism promotes animal preservation
and forestry, and thus ecology and environment.
Let me explain you by giving few statistics: 1) one acre of trees is
spared each year by every individual who switches to vegetarian diet, 2) it
takes 55 square foot of rain-forest to produce one pound of hamburger 3) it
requires 2500 gallons of water to produce one pound of meat (one pound of wheat
requires only 50 to 75 gallons of water), 4) 85% of annual US top soil is lost
due to raising livestock. Do you know
that one pound of beef requires 16 pound of grains and soybeans. Do you know that 15 vegetarians can be fed if
one person gives up eating meat.
Question-36:
Is there any violence involved in using cosmetics?
Answer-36: Cosmetics look innocent but there is a lot
of hidden violence. Cosmetics use many
animal ingredients such as carminic acid, elastin, sperm oil and musk oil. To produce one pound of carminic acid, 70,000 insects are crushed. Another ingredient called “elastin” is obtained
from neck lingaments and aorta of cattle.
Sperm oil is the oil extracted from intelligent mammal, whale. Musk oil is extracted from musk of deers,
beavers, civet cats and other genitals.
Make sure cosmetics, soaps, detergents, shampoos, skin
creams, oven cleaners, shaving creams, etc.
have alternative synthetics and plant tissues, no animal
ingredients. or have “Cruelty Free” logo
on these products. Read the labels and
avoid the products with ingredients like
glycerides, gelatin, lecithin, stearates, enzymes, lard and tallow. Do you know that an estimated 14 million
animals die every year because of animal testing for cosmetics.
Question-37:
What’s wrong in wearing silk sarees or silk clothes?
Answer-37: Some think that they look cool when they
wear silk. Some Jains wear silk when
they go to deräsar for pooja.
Do you know that the silk is made out of silkworms. To produce 100 grams of pure silk, 1500
silkworms (chrysalis) have to be killed.
It is unnecessary to wear silk when we have other alternatives. If you want to look cool, wear artificial
silk.
Question-38: How
about the use of leather?
Answer-38: We wear leather belts, leather shoes. We use leather brief cases, we use leather
purses. We have leather interior in our
cars. We have leather furniture. Some people wear leather belt or carry
leather purse when they go to temples.
Leather is nothing but the skin of killed animal. Do we need to make a fashion statement by
using leather when other alternatives are available?
Question-39: Every
one knows what’s wrong with the use of alcohol, but what’s wrong about honey?
Answer-39: It is okay to have our parents call each
other honey or if they call us honey.
But it is Himsä to eat
honey. Let me explain you how honey is
made. Honeybees painstakingly take the
nectar out of flowers and put in their pouches (sacs). While extracting the nectar, they also pick up many small insects. Then, the honeybees comeback to their nest
and vomits the nectar in the honeycombs.
Honeycomb is a mass of hexagonal wax cells built by honeybees in their
nest to contain their eggs, offspring and for storing the honey. Thus, honey contains many small insects, eggs
of bees and disabled bees. Like alcohol,
there are millions of single-sense organisms, called nigoda, in honey. Therefore,
we should avoid eating honey. It is said
that we commit sin equivalent to burning seven villages by eating one drop of
honey.
Question-40: What
kind of professions should we stay away?
Answer-40: We should choose a profession or business that involves minimum violence.
Jain Ägams recommend staying
away from the trades that involve sufferings and killing of animals, affect our
environment and ecology, and pollute or dry-up the natural resources. Trades that involve weapons and explosives,
fire, cutting of trees, fermented products like liquor, animal parts like
ivory, leather and fur; lard, meat and honey; poisonous and toxic substances,
anmal testing & use and prostitution are required to be avoided. We should not even buy stocks or invest in
such businesses.
Question-41: Did
we miss any significant issues of physical violence?
Answer-41: Yes,
Animal testing in medical field and use of animals in entertainment. Animal testing in medical fields can be
minimized. Most of the medical testing
does not require animals. Consuming a
medicine that was tested on animal is a sinful act. Consult your doctor if there is an
alternative medicine that was not tested on animal. We should also avoid the entertainment
programs that involve use of animals.
Question-42: What
do we mean by violence of speech and thoughts?
Answer-42: We Jains are very careful about physical Himsä but we often commit verbal and
mental violence, because we do not fully understand the violence by speech and
thoughts. Without proper knowledge, we
are like a blind person who is surrounded by a fire. Let me give a few examples of what
constitutes verbal or mental violence.
Presumptions, suspicion, anger, ego, deceit, greed, spiritual-laziness,
lying, spreading rumors, character assassination, wilful misguidance, forgery,
use of harsh language, giving wrong suggestions, hidden agenda, disclosing
one’s secrets, manipulation, desire for power, superiority complex, dishonesty,
causing fear to others, personal jokes, laughing at someone’s failures or
miseries and similar activities constitute violence of thoughts and speech.
Question-43: How
do we stop violence of speech and thoughts?
Answer-43: Do you know that Hitler was a vegetarian? It
means that being a vegetarian is not good enough. To be a truly non-violent person, we must
develop the virtues of forgiveness, tolerance, humility, straightforwardness
and contentment. We must adopt Anekäntväd (multiplicity of views) in
thinking and Syädväd (theory of “from
certain point of view”) in speaking.
Without that, we will never be
really non-violent. Also we need to
practice the four bhävanas of Maitri, Pramod, Karuna and Mädhyastha.
