Ahimsa Crisis You Decide

The book "An Ahimsa Crisis: You Decide" by Sulekh C. Jain is a comprehensive and critical examination of the practice of ahimsa (non-violence) within the Jain community. The author, a prominent Jain leader and activist, argues that despite Jainism's foundational principle of ahimsa, there is a growing crisis in its actual observance by modern Jains.

The book delves into various aspects of daily life, scrutinizing practices and traditions through the lens of ahimsa. The core argument is that while Jains are known for their vegetarianism, their adherence to ahimsa is often limited, particularly concerning the consumption of dairy products, the use of animal-based materials in clothing and adornments, and ethical considerations in business and profession.

Here's a breakdown of the key themes and arguments presented in the book:

1. The Crisis of Ahimsa in the Jain Community:

• The author contends that ahimsa, while central to Jainism, is becoming more of a slogan than a lived reality for many Jains.
• He observes a decline in the rigorous application of ahimsa, with compromises being made based on personal convenience, tradition, and affluence.
• This decline is seen as a threat to the very identity and unique contribution of Jainism to the world.

2. Ahimsa Beyond the Thali (Food Plate):

• The book critically examines the Jain adherence to vegetarianism, arguing that it often stops at the "thali" (food plate) and doesn't extend to other areas of life.
• Dairy Products: A significant portion of the book is dedicated to questioning the use of dairy products by Jains. The author argues that modern dairy production involves immense cruelty to cows and their calves, making milk and its derivatives (ghee, paneer, yogurt, etc.) products of himsa. He advocates for veganism as a more consistent practice of ahimsa.
• Eggs: The author strongly criticizes the use of eggs, detailing the inherent cruelty in egg production, including the disposal of male chicks and the suffering of laying hens.
• Honey: Similar to dairy, the use of honey is scrutinized for the himsa involved in its production and the exploitation of bees.
• Processed Foods: The book also touches upon the potential himsa in processed foods, such as refined sugar (due to bone char filters) and sabudana (sago), highlighting the need for vigilance.
• Varak (Silver Foil): The author vehemently condemns the use of silver foil (varak) on food and idols, exposing its non-vegetarian origins and the cruelty involved in its production.
• Alcohol: The use of alcoholic beverages is discussed as a violation of Jain ethics and a form of himsa due to its mind-altering effects.

3. Himsa in Animal-Based Products (Non-Food Items):

• The book extends the critique of ahimsa to materials used in daily life:
  • Leather: The author exposes the cruelty in leather production, from animal slaughter to the use of leather in furnishings and accessories. He emphasizes the economic link between the meat and leather industries, arguing that using leather contributes to more animal deaths.
  • Silk: The process of silk production, involving the boiling alive of silkworms, is presented as pure himsa, and its use by Jains is strongly questioned.
  • Wool: The author details the suffering of sheep, including mutilations like mulesing and harsh shearing practices, underscoring that wool is also a product of himsa.
  • Body Decorations: The use of pearls, coral, and ivory is condemned for the inherent cruelty and death involved in their extraction.
  • Beauty Aid Products: The author highlights the immense suffering of animals subjected to testing for cosmetics and household products, advocating for cruelty-free alternatives.

4. Himsa in Social Customs and Traditions:

• The book also critically examines social practices within the Jain community that may contradict ahimsa:
  • Treatment of Servants and Workers: The author notes instances of unequal treatment and abuse of domestic servants and factory workers, highlighting a disconnect between Jain ideals and treatment of fellow humans.
  • Caste System: Despite Jainism's rejection of the caste system, the author observes its continued influence and instances of himsa based on caste discrimination, even within religious spaces.
  • Jain Functions: Lavish Jain functions involving wastage of food, use of live animals, and animal-based products are criticized as forms of himsa.
  • Peacock Feathers for Pichchhi: The author raises concerns about the procurement of peacock feathers for the pichchhi used by Digambar monks, questioning if current practices align with ahimsa due to increased demand and potential for cruelty.
  • Serving Non-Vegetarian Food: The dilemma of serving or paying for non-vegetarian food for friends or guests is discussed, emphasizing the need for clear boundaries.
  • Family Disputes: The author contrasts violent conflict resolution with non-violent approaches, urging Jains to uphold ahimsa even in personal disagreements.
  • Separation of Temple Practices and Daily Life: The book criticizes the hypocrisy of adhering to religious rituals while engaging in violent practices outside the temple.
  • Gender Selection and Dowry: The author addresses the deeply rooted himsa in practices like female feticide due to gender preference and the oppressive system of dowry within the community.
  • Treatment of Daughters-in-law: The book highlights the mistreatment and abuse of daughters-in-law in some Jain households.
  • Mixed Marriages and Sectarian Animosity: The author notes the tension and himsa arising from inter-sect, inter-caste, and inter-religious marriages, as well as conflicts between different Jain sects.

5. Himsa in Business and Profession:

• The book dedicates significant attention to the intersection of Jain ethics and business practices:
  • Aarambhi Himsa (Himsa in Making a Living): The author argues that himsa in earning a living can be particularly severe and widespread.
  • Achorya (Non-Stealing) Vow: This vow is interpreted broadly to encompass ethical business practices, honesty, transparency, and avoidance of cheating and adulteration.
  • Adulteration and Poor Quality: The pervasive issue of adulteration in food, medicines, building materials, and fuel is condemned as a serious form of himsa, impacting millions of lives.
  • Health Care Industry: The author criticizes the rampant cheating, unnecessary procedures, and kickbacks within the healthcare sector, noting that Jains are not immune to these practices.
  • Occupational Health & Safety: A lack of concern for worker safety in Jain-owned businesses is highlighted, contrasting it with international standards.
  • Environmental Destruction: The author criticizes the Jain community's general lack of environmental activism and the continued pollution and resource waste, despite Jainism's ecological principles.
  • Jains in Meat Business: The author expresses dismay at Jains engaging in the meat trade and running businesses that sell meat products, seeing it as a direct contradiction of Jain principles.
  • Economic and Financial Cheating: Swindling, fraud, and financial manipulation are identified as severe forms of himsa with far-reaching consequences.

6. Inspirational Examples and a Call to Action:

• Despite the critical tone, the book also provides numerous examples of Jains and non-Jains who embody the principles of ahimsa, such as Mahatma Gandhi, Shrimad Rajchandra, Lala Roop Lal Jain, and individuals like Suketu Kapadia and the Sikh community in Houston.
• The author emphasizes the importance of practice before preaching, the need for early education in ahimsa, and the development of "Applied Jainism" and "Jeevan Vigyaan" (the art and science of living).
• The book concludes with a strong call to action, urging the Jain community to:
  • Prioritize the teaching and training of ahimsa.
  • Create role models and actively engage in social causes.
  • Promote veganism and cruelty-free practices.
  • Address the disconnect between religious ideals and daily life.
  • Develop visionary and committed leaders to guide the community.
  • Re-evaluate traditions and adapt them to modern understanding of ahimsa.
  • Support organizations promoting ahimsa and ethical living.

In essence, "An Ahimsa Crisis: You Decide" serves as a wake-up call to the Jain community, urging them to critically examine their practices and to re-commit to the core principle of ahimsa in all aspects of life, moving beyond mere lip service to genuine, lived practice. The author consistently poses the question to the reader: "You Decide," encouraging personal reflection and decision-making regarding the practice of ahimsa.