Guj Contemporary Jain Way Of Compassionate Living

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Book Title: Guj Contemporary Jain Way of Compassionate Living Author: Pravin K. Shah Publisher: JAINA Education Committee

This book, written by Pravin K. Shah and translated by Acharya Shri Vijaynandighosh Suriji Maharaj, offers a contemporary understanding of living a moral and compassionate life according to Jain principles. It delves into the core tenets of Jainism and their application in modern times, with a particular focus on Ahimsa (non-violence) and Jivdaya (compassion for all living beings).

The book is structured into several key sections:

1. Jain Principles and Compassion for Living Beings:

• Ahimsa (Non-violence): Defined as respecting the life of every being.
• Aparigraha (Non-possession/Non-attachment): Seen as respect for other beings, nature, and the environment through the renunciation of unnecessary items and detachment from possessions.
• Anekantavada (Non-absolutism/Pluralism): Emphasizes the acceptance of different perspectives, acknowledging that truth is multifaceted and relative.
• The text highlights the interconnectedness of all life, citing the Tatvartha Sutra's "Parasparopagraho Jivanam" (all living beings are interdependent). It stresses that harming one being is akin to harming all.
• Greed, possession, and attachment are identified as the root causes of all violence and environmental imbalance.
• Lord Mahavir Swami's life exemplified compassion, living in harmony with nature and maintaining its balance.
• Jainism views all elements of nature – earth, water, fire, air, and plants – as having a single sense (touch). Four-legged animals, birds, reptiles, and humans possess five senses and a mind. Humans, with their highly developed minds, have a greater responsibility to live harmoniously and compassionately with other beings and the environment.

2. Jain Definition of Minimal Violence for Sustenance:

• The book acknowledges that complete non-violence and non-possession are practically impossible for humans. To sustain life, humans require food (vegetable-based, considered living according to Jain philosophy), clothing, and shelter.
• The Jain ideal is to live with minimal violence and minimal harm to other beings and the environment.
• The degree of sin (paap) from violence is determined by the development of the victim's consciousness, which is linked to their sensory development. Beings with more senses and a developed mind (like humans) generate more sin when harmed than those with fewer senses.
• The text strongly condemns the harm, killing, exploitation, or enslavement of humans, as this represents the highest form of violence.
• Harm to five-sensed animals (like cows, buffaloes, dogs) is less sinful than harming humans but significantly more so than harming one-sensed beings.
• The principle of minimal violence dictates that sustaining human life should ideally rely on one-sensed beings (vegetables, fruits, air, water, earth, fire), with a strict prohibition against harming two-sensed, three-sensed, four-sensed, or five-sensed beings (tras jivas).
• The book advocates for strict vegetarianism and discourages the breeding or causing pain to animals for food.

3. The Natural Global Law of Motherhood:

• This section asserts that the natural law of motherhood applies equally to human mothers and animal mothers (like cows and buffaloes).
• Mothers produce milk only for their offspring and only after their birth.
• Naturally, animals produce only enough milk for their young. When the calf stops nursing, the mother's milk production naturally ceases.
• The core argument is presented: any milk consumed by humans beyond what the calf naturally requires is considered "Jiv Adatt" (unethically taken), "Maha Chori" (great theft), and "Maha Himsa" (great violence) according to Jain principles.

4. Reasons for Milk Being Considered Non-Violent in the Past:

• While milk is not vegetarian, many Jains have historically consumed it because its production doesn't involve the direct killing of the animal.
• Ancient Jain scriptures and traditions suggest that great figures, including Lord Mahavir, consumed milk and dairy products.
• This historical acceptance led to the belief that using dairy products did not violate the vows of Ahimsa, Achaurya (non-stealing), and Adattadanavirman (abstaining from taking what is not given).
• However, the book argues that this historical practice was based on a misunderstanding or neglect of the natural law of motherhood.
• Past reasons for milk consumption included:
  • Lack of advanced agriculture, leading to food scarcity, making milk a necessary supplementary food source.
  • Bull calves were essential for agriculture (plowing) and transportation.
  • Cow dung was used for fuel and fertilizer, and cow urine for medicinal purposes.
  • The limited use of milk was for survival, with the majority left for the calf. Cows were treated as family members.
  • An anecdote from the author's grandmother illustrates a more mindful approach, using only one of the four teats of a cow for human consumption.

5. Understanding Present-Day Milk Production:

• Modern agriculture can now produce enough food for the entire global population. Tractors have replaced bullocks, and modern medicines have replaced cow urine. Cow dung has been replaced by gas and electricity. India is now self-sufficient in agriculture. Therefore, there is no longer a necessity to consume milk and dairy products or raise cows for survival.
• The Current Dairy Industry: The demand for dairy products has surged due to refrigeration and packaging technology, leading to the commercialization of the dairy industry.
  • Cows are treated as milk-producing machines, causing immense suffering.
  • To maximize profit, the number of dairy animals is vastly increased, disrupting the environment through the overconsumption of natural resources, including vegetation.
  • The cruelty and environmental imbalance caused by the dairy industry are described as "unimaginable."
  • Specific Cruelties Detailed:
    • Cows are continuously artificially inseminated to maintain high milk production, often within three months of calving, disrupting natural breeding cycles.
    • Calves (95%) and heifer calves (65%) are sold to slaughterhouses shortly after birth, where they are killed within months or years. Some are starved to death.
    • Dairy cows are slaughtered after reaching about 30% reduced milk production, typically around five years old, despite their natural lifespan of 20 years.
    • Cows are routinely injected with hormones (like oxytocin) and antibiotics to increase milk yield, except in rare organic farms.
    • This forced production results in cows producing three to six times more milk than natural, leading to premature physical breakdown and a decline in milk production within five years, after which they are sent to slaughter.
    • The book notes that illegal slaughterhouses exist, and very few cows are cared for in animal shelters.
  • Organic Dairy Farms: While avoiding antibiotics and pesticides, they still engage in continuous artificial insemination and send 80% of calves to slaughter. Older cows are also sold for slaughter. Therefore, even "organic" milk is considered cruel.

6. Violence in the Dairy and Meat Industry and its Environmental Impact:

• The section presents data (from USDA and other sources) on the scale of animal slaughter and its environmental consequences.
• Waste and Pollution: The meat and dairy industries produce massive amounts of waste that pollutes land, air, and water.
• Greenhouse Gas Effect: Billions of cows produce methane gas, a powerful greenhouse gas contributing significantly to global warming.
• Water Waste: Livestock, particularly in the dairy and meat industries, consume a substantial portion of the world's water. Producing one pound of meat requires significantly more water than producing one pound of grains.
• Land Degradation: Vast tracts of land are used to grow feed for livestock, contributing to deforestation and land degradation.
• Health Impact: Studies link the consumption of meat and dairy products to heart disease, diabetes, colon cancer, prostate cancer, and bone fractures. The book debunks the myth that dairy strengthens bones.

7. Environmental Impact of Thermocol (Styrofoam) and Plastic:

• Thermocol: Made from polystyrene, a petroleum-based plastic.
  • It is not biodegradable and poses a threat to health and reproductive systems as its chemicals can leach into food.
  • It is difficult to recycle economically.
• Plastic:
  • Plastic is not biodegradable but photodegradable, breaking down into microplastic particles that persist indefinitely.
  • These particles contaminate soil, air, and water, and are ingested by animals, causing harm.
  • Recycling plastic requires significant energy.
  • Plastic pollution is a major threat to marine life, leading to the death of millions of sea creatures.
  • Petroleum products, the source of plastic, are significant contributors to environmental pollution.

8. Conclusion:

• The Jain way of life is inherently moral and compassionate, respecting the earth and environment.
• Jain scriptures emphasize living ethically and compassionately in accordance with time, place, and circumstances, without causing harm.
• The book quotes Lord Mahavir Swami, encouraging individuals to test teachings through reason and experience rather than blind faith.
• It argues that the cruelty involved in milk production (especially industrial dairy) is as severe as that in meat production, with cows being forced into early slaughter.
• Animal-derived products (milk, leather, silk, wool) are more environmentally damaging than plant-based products due to their slower decomposition rates.
• The author challenges the continued use of milk and dairy products in Jain religious ceremonies, despite the traditional practice.
• Blindly following traditions is discouraged; practices should be re-evaluated if they conflict with core principles like Ahimsa.
• The book calls for replacing milk and ghee in religious rituals with water, plant-based milk (soy, almond), or vegetable oils for lamps, and using dry fruits and nuts for sweets.
• It notes that younger generations of Jains in North America are more aware of the cruelty in the dairy industry and are increasingly adopting veganism.
• The author apologizes if any sentiments were hurt by the book's content and concludes with "Michchhaami Dukkadam."

In essence, the book advocates for a modern, compassionate, and scientifically informed approach to Jain living, urging followers to reconsider traditional practices like dairy consumption in light of the ethical and environmental implications, aligning with the core principles of Ahimsa and Jivdaya.