Pashujanya Dudh Aadi Na J Pivay ?

This Jain text, titled "Pashujanya Dudh Aadi Na J Pivay ?" (Should Animal-Produced Milk Etc. Not Be Consumed?), authored by Labdhichandrasagar and published by Sankheshwar Karuna Trust, explores the complex issue of consuming milk and dairy products from an ethical and religious perspective, particularly within the framework of Jainism.

The book begins by contrasting different viewpoints:

• Hinduism: The text states that Hinduism generally permits the consumption of milk, viewing it as a complete and beneficial food, often citing figures like Shri Ram and Shri Krishna as milk drinkers. It is described as "nectar" that leads to nourishment and strength.
• Veganism: Veganism is presented as taking the opposite stance, advocating for the complete avoidance of all animal-produced milk and dairy products. It views milk, like blood and flesh, as an animal product and thus inherently unsuitable for consumption. Veganism extends this to advocating for a life free from any use of animals, considering any utilization as a form of violence.

The author then introduces Jainism's nuanced perspective, symbolized by a combination of the marks representing "yes" and "no." Jainism, through its principle of Syadvada (the doctrine of conditional predication), suggests that the answer to whether milk can be consumed is "it can be consumed, and it cannot be consumed." This implies that the permissibility of milk consumption depends on various factors: where, when, by whom, under what circumstances, and in what quantity it is consumed, as well as how the milk was obtained.

The book further delves into the historical and practical aspects of milk consumption, aiming to dispel common misconceptions:

1. "Milk, yogurt, and ghee sustain animals." The text acknowledges that this may have been true in the past or can be true if practiced correctly. However, it suggests that, under current conditions, it's generally advisable to reduce or stop milk consumption.
2. "Milk, yogurt, and ghee are essential for life." While acknowledging their nutritional value, the text emphasizes that the quantity and necessity vary with age and individual needs. It criticizes the Vedic emphasis on high milk consumption, especially in the current era.

The author then presents several crucial points for consideration:

• Milk is for the offspring: All mammals produce milk specifically for their young. Milk production is linked to maternal instinct and ceases when the young stops consuming it.
• Young animals drink milk: Animals, like humans, consume milk only in their infancy. Their adult strength and physique are not dependent on milk.
• Humans drinking other animals' milk: Humans are unique in consuming milk from other species long after infancy. While this has been historically justified for health and spiritual pursuits, the author questions its appropriateness.
• Lord Mahavir's consumption: The text notes that Lord Mahavir and Guru Gautam Swami often broke their fasts with kheer (a dish made with milk and rice), indicating that milk-based foods were part of their sustenance. It also mentions that ancient Jain scriptures like the Upasakadashanga permit the consumption of cow's milk, which is considered to have cooling properties, making it preferable to buffalo milk. The presence of buffaloes and other animals is also noted in ancient texts, refuting claims of their absence.
• Historical figures like Rama and Krishna: The text defends their consumption of milk-based products, refuting the idea that they considered milk as equivalent to meat. It argues that Indian scriptures consider milk fundamentally different from meat, as milk does not generate new life forms in the same way meat does, and it's vital for human sustenance.

A significant portion of the book is dedicated to criticizing the modern dairy industry and the harsh realities behind milk production, highlighting:

• Deceptive Marketing: The author criticizes the romanticized notion of "cow as mother" in India, contrasting it with the cruel practices of the dairy industry.
• Industrial Farming Practices:
  • Substandard Feed: Animals are fed poor quality, even contaminated feed, including by-products from slaughterhouses. This compromises the health and quality of the milk.
  • Artificial Insemination: Animals are subjected to painful and unnatural procedures for continuous milk production.
  • Calf Separation and Slaughter: Calves are separated from their mothers shortly after birth, and most male calves (or even female calves that don't yield enough milk) are sent to slaughterhouses. This is depicted as a grave cruelty.
  • Use of Oxytocin: This drug is widely used to induce milk production, causing immense suffering to the animals.
  • Machine Milking: The use of machines is described as causing injuries, leading to blood and pus in the milk, with government regulations allowing for small amounts of such contamination.
  • Milk Adulteration: The book details widespread adulteration with water and other unhygienic substances, even mentioning the use of chemicals and materials from animal carcasses to produce "milk" and dairy products sold in the market.

The author then addresses Veganism in more detail:

• Appreciates the Sentiment: The underlying spirit of compassion for animals in veganism is acknowledged as commendable.
• Criticizes Extremism and Lack of Nuance: However, the author criticizes veganism's absolutist stance. He argues that a complete rejection of all animal products, if universally adopted, could lead to the destruction of animals rather than their protection, as industries would cease to sustain them, potentially leading to mass slaughter.
• Vegan Meat Deception: The text expresses concern about "vegan meat" products, suggesting that some may contain genes from actual meat or be designed to mimic meat so closely that they encourage meat consumption indirectly. It warns against such deceptive practices, especially within the Jain context of subtle non-violence (ahimsa).
• Misguided Efforts: The author believes that some local vegan activists misunderstand the underlying motives of the movement and are unknowingly promoting a hidden agenda to increase meat consumption by offering alternatives.

The book concludes with a call to action and practical advice for Jains:

• Rejection of Cruel Practices: The author strongly advocates for boycotting milk and dairy products produced through the cruel and adulterated methods described.
• Not a Complete Ban: It clarifies that a complete cessation of milk consumption is neither feasible nor necessary. Milk can be consumed in limited quantities as a medicine, following Jain principles, but only from sources that are free from the described atrocities.
• Seeking Pure Milk: The text suggests that there are still some organizations that provide pure milk, driven by a genuine spirit of "cow service." However, it refrains from naming them due to concerns about potential exploitation if demand increases.
• Personal Responsibility: Jains are urged to form committees to investigate milk sources, ensure the ethical treatment of animals, and ensure that milk distribution remains a service rather than a business.

In essence, "Pashujanya Dudh Aadi Na J Pivay ?" is a critical examination of milk consumption, arguing that while Jainism doesn't mandate a complete boycott, the current industrial practices make most available milk and dairy products ethically problematic due to extreme animal cruelty, adulteration, and disregard for the well-being of animals. It encourages conscious consumption and adherence to Jain principles of non-violence in the modern context.