Ahimsa Crisis

AN AHIMSA CRISIS:
YOU DECIDE
An Ahimsa Crisis: You Decide 1

Prakrit Bharati Academy,
2 Jaipur
An Ahimsa Crisis: You Decide
Prakrit Bharati Pushpa - 356
AN AHIMSA CRISIS:
YOU DECIDE
Sulekh C. Jain

Publisher:
* D.R. Mehta
Founder & Chief Patron
Prakrit Bharati Academy,
13-A, Main Malviya Nagar,
Jaipur - 302017
Phone: 0141 - 2524827, 2520230
E-mail : prabharati@gmail.com
* First Edition 2016
* ISBN No. 978-93-81571-62-0
* © Author
* Price : 700/- 10 $
* Computerisation:
Prakrit Bharati Academy, Jaipur
* Printed at:
Sankhla Printers
Vinayak Shikhar
Shivbadi Road, Bikaner 334003
An Ahimsa Crisis: You Decide

by
4 Sulekh C. Jain An Ahimsa Crisis: You Decide
Contents
Dedication 11
Publishers Note 12
Preface 14
Acknowledgement 18
About the Author 19
Apologies 22
I am honored 23
Foreword by Glenn D. Paige 24
Foreword by Gary Francione 26
Foreword by Philip Clayton 37
Meanings of Some Hindi & Prakrit Words Used Here 42
Why this book? 45
An overview of ahimsa 54
Jainism: a living tradition 55
The connection between ahimsa and Jainism 58
What differentiates a Jain from a non-Jain? 60
Four stages of karmas 62
History of ahimsa 69
The basis of ahimsa in Jainism 73
The two types of ahimsa 76
The three ways to commit himsa 77
The classifications of himsa 80
The intensity, degrees, and level of inflow of karmas due 82
to himsa
The broad landscape of himsa 86
The minimum Jain code of conduct 90
Traits of an ahimsak 90
The net benefits of observing ahimsa 91
Who am I? 91
Jain scriptures on ahimsa 91
Jain prayers and thoughts 93
A poem & other thoughts on ahimsa 94
References 98
On items we put in our mouths 99
Kissa thali kaa 102
Himsa in what we eat 102
Is ahimsa limited to the thali in the Jain community? 103
Should Jains use dairy products? 105
Past cultural practices & traditions about the use of dairy 105
products
The current situation 106
What is the source of Vitamin D in milk? 108
The fate of cow’s children: cry of the calf - are we 109
listening?
Is milk necssary for the human body? 112
Debate about the use of milk & dairy products in the 113
Jain community - my personal appeal
Jainism and veganism: ahimsa in the modern world 116
Emerging trends: Veganism in America 118
Other food items to avoid completely 121
The use of eggs in food & food products 121
What is the fate of male chicks? 124
What are the effects of eating eggs on human health? 126
Egg-free baking tips 128
The use of honey by Jains 129
The use of processed and refined sugar 131
Saboodana (sago): a non-vegetarian food-food for 133
thought?
The use of silver foil (varak) on food 135
Mouth freshener - the use of paan (betal-nut) 141
Alcohlic drinks & ahimsa 141
Medicine & Vitamins 146
The use of animal – based products other than food 147
The use of animal based products 147
How is real leather produced these days? 150
The economics of leather & how its use directly 151
contributes to slaughter of more animals
Alternatives to leather 156
The use of silk: should I use real silk and silk products? 156
6 An Ahimsa Crisis: You Decide
Wool for body covering: is wool too a product of himsa? 160
Body decorations & himsa: the use & trade in animal- 164
based products such as coral, pearls, & ivory
The use of beauty aid products 166
Related news & examples of cruelty-free movements 168
A message for contemplation 172
Some customs & traditions in the Jain community 173
The treatment of domestic servants & factory workers 173
Commital of himsa in the name of caste 175
Open & uncontrolled himsa in Jain functions 176
The use of peacock feather pichchhi by the digambra 176
Jain munis
Should I serve or pay for non-veg food or meals for a 178
close friend?
Family disputes: the beginning of life-long himsa 180
There is an alternative to violence 182
The relationship between what we do in the temples and 183
what we do outside
The TATA company gesture 184
Epilogue 187
Gender selection in the Jain community in India 188
The menace of dowry in the Jain community 189
An example of compassion 191
The treatment of daughters—in - law & young brides 192
Mixed marriages: outside the tradition, inter-sect, 192
intercaste, and inter-religious.
Animosity & conflicts within various sects of Jainism 193
Animal shelters run by Jains 194
The use of animal based products becoming prevalent in 197
the Jain community
Jains have begun eating & serving meat & alcoholic 198
drinks
Donations to Jain charities by unethical buisness - people 202
and meat traders: is this acceptable?
Unkowingly becoming non-vegetarian when going out to 205
eat
Animals & birds as pets in Jain homes 206
Conclusion 207
Himsa in making a living (aarambhi himsa) 208
Ahimsa & ethics in business: a pre-requisite 208
Achorya (non-stealing) vow (anuvrat) and Jains 209
Five most important and pivotal vratas (vows) 209
What is achorya /asteya? 210
Reasons for violating the vow of achorya 211
Landscape of stealing 211
Violation of the vow of achorya 212
Some recent trends 213
Recent examples & trends 213
Sayings by: Mahatma Gandhi 214
The relationship between investment, business, and 215
ahimsa—how do I choose?
The menace of adulteration & the Jain community 215
Adulteration in food items 217
Adulteration in medicines 219
Adulteration in patrol/gasoline and diesel 220
Adulteration & poor quality in building materials & 220
construction
Cheating in the health care industry 222
Occupational health & safety at work place 225
Destruction of the environment (paryaavaran), a sin 229
against humanity—environment, ecology, pollution,
himsa & the Jain community
Jains in meat business 235
Do economic & finacial cheating & swindling constitute 241
himsa?
Capitalism, economic meltdowns, swindling, and 244
manipulation are the boon of the west in the 21st century
A visit with warren buffett, the world’s second richest 246
man
Conclusion 247
Some inspirational examples, stories and case histories 248
Mahatma Gandhi, whose whole life was a book on ahimsa 248
Shrimad Rajchandra (or Raichand) & concern for the 250
welfare of others in his diamond business
Lala Roop Lal Jain and his ahimsa in practice - concern 251
for the weak
Local Jain refuses to print himsa material 253
Canadian woman refuses animal- ingredient and tested 254
medicines
Lessons from my grand-daughters 254
Refusal to ride an elephant 256
Concern for cruelty to the horse 256
Concern for ahimsa in delivering justice 257
Minimizing himsa in professional duties 258
Ahimsa guides a Jain parliamentarian 259
Priority of care for horses 259
One city in Belgium goes vegetarian 260
Honesty in business pays dividends 260
Noted Jain creates & sells cruelty-free soap 261
Celebrating with compassion 262
Ahimsa in word & deed 262
Nemi & Rajul still inspire many 263
People first, profit later 264
Forgot how to hate 264
Resolving greivances with ahimsa 265
Jain stock brokers call for a non-violent stock index 266
Good news: agriculture technology could change how 267
the world eats
Domestic tension resolved with smiles 268
Motherly, unconditional love 269
Teachers for ahimsa program 269
Jains did not walk away from ahimsa during the partition 270
of India in 1947
North American Jains abstaining from leather 271
Vegan thanks-giving 271
US Congressman & crusader for peace 272
Compassion breaking the cycle of violence 273
Care for injured birds 275
Community role models in ahimsa 275
Especially noteworty examples of ahimsa 276
Australian animal rights crusader 278
A salute to Houston’s Sikh community 287
Ahimsa in crisis - a call for action 289
Ahimsa: just a slogan? 290
Current tradition without significant and visible activism 291
Currently the Jain community seems to have different set 292
of priorities
Lack of teaching, training, grounding, and discussion on 293
ahimsa
We practice what we see 296
We need to embrace the five anuvratas and not the five 296
mahavratas
Our community has many sadhus and sadhvis, and still 297
Jainism is nearly unknown
Lack of visionary and commited leaders 302
Why did gandhism fail and practically disappear from 302
India?
We must practice before we preach 303
The need for applied Jainism and jeevan vigyaan (the art 304
& science of living)
We have many mothers but not many moms 305
Where should one go for practical training in ahimsa? 305
A call to action 306
What does all of this mean to us? 308
Resources for vegetarianism & veganism 311
How to be a compassionate consumer? 313
Final thoughts, ideas & perspectives about ahimsa 316
Gandhi’s quotes on Jainism and nonviolence 318
Us graduating veterinarians include notion of ahimsa in 318
revised graduation oath

Dedication
Ahimsa (non-violence) and its practice is universal, non-denominational,
and has no boundary of time, place, culture, geography, weather, politics,
power, position or status in society.
It is unconditional and free from caste, creed, race, gender, age or any
other human-made or natural differences.
This book is dedicated to all the practitioners of ahimsa, wherever they
may be.

Publishers Note
Though modern civilization is characterized by a concern for
fellow human beings, the foremost problem of our age is
growing violence, both in thought and action. Fast evolving
fields of communication and transportation have turned the
world into a village. A child in Europe may have sympathy
and extend help to one of his ilk in Africa. But juxtaposed is
the spread of violence at individual, national and international
levels, on scales, which are unprecedented. Terrorism is
becoming common place and, ironically enough, respectable
at some places.
With religion getting separated from, and spreading
commercialization getting assimilated in daily life, we see that
in the present day world killing has increased many-fold and
sensitivity to life, whether animal or human, has declined in
proportion. The need, therefore, is that this trend should be
reversed and man should be made more humane not only in
relation to man but also to other living creatures. However,
one of the major problems with many of the protest groups,
trying to fight against violence at national and international
levels, is that personally they are not non-violent. True and
effective remedy to violence could be found with personal
commitment to Ahimsa inspiring personal transformation of
individual, thereby creating islands of peace.
Though included in almost all religions, the doctrine of Ahimsa
has been developed by Jainism to its perfection. Furthermore,
its practical aspect has also been dealt with in great detail to
attain maximum efficiency. So much so that in absence of
continued practice Ahimsa has no value in Jainism. As the
vehicle for effective implementation of their Ahimsa doctrine
Jainism devised the theory of Syadvad based on the principle
of Anekantvad (non-absolutism), another great contribution to
world thought.
While science has been a great boon both in promoting material
prosperity and rationalism, it has made our thinking, even in
areas other than science, extremely definitive. Consequently
those who do not agree with us are treated as wrong. Earlier
dogmatism was based on ignorance, now it is caused by
certitude arising out of self-righteous rational thinking. Syadvad
replaces certitude with relativity in thinking. Its application to
personal conduct could make the world a safer place. The
present ideological conflicts would not be as intense if this
principle could permeate the minds of adversaries.
This book covers all these and many more issues related to
Ahimsa with an analytical but pragmatic approach. In light of
the doctrines the author examines the prevailing decadence
seen in ritualistic and traditional observations among Jains
caused by ignorance as well as misinterpretation of the
principles and doctrines. It is a thorough and well researched
presentation deserving commendation.
Dr. Sulekh C. Jain has brilliantly assimilated scriptural wisdom
with inspiring incidents from his long physical, social, intellectual
and spiritual journey to paint this panoramic verbal canvas of
Applied Ahimsa. Though doctrinally he leans on Jainism, his
applied approach is all encompassing and constructive. That is
the reason even his criticism is inspiring and not hurting. He
puts up a forceful appeal to Jains in particular and humanity
in general to ponder, interact and work towards embracing the
real Jain concept of Ahimsa by making it a way of life and not
just a stunted ritual.
We are thankful to Dr. Sulekh C. Jain for entrusting the
publication of this thought provoking work to Prakrit Bharati
Academy. Our thanks also to all other people associated with
the publication project, including the scholars who wrote the
preface and forewords.
D. R. Mehta
Founder & Chief Patron
Prakrit Bharati Academy, Jaipur

Preface
We are living an age when humanity is severely suffering with
strong-headed religious fundamentalism, cultural, intellectual
and political intolerance, various forms of terrorism,
economically dominant imperialism, rampant environmental
degradation and deep civilizational crises. The constantly
growing stock of nuclear armaments is posing serious threat
to our very existence. In such an unnerving scenario, Ahimsa
or Non-violence appears to be the only solace as also the most
effective last resort for saving the earth and its inhabitants.
More than ever before, we need to seriously understand and
analyse various aspects of Ahimsa and explain how it can be
practiced in our day to day life. It should not remain merely a
theoretical principle or religious dictum; rather it must become
a ‘way of life’. The present book by Shri Sulekh C. Jain makes
a commendable effort in this direction and deals with various
dimensions of issues involved in comprehending and actually
practicing Ahimsa.
Ahimsa is the central concept of Jain philosophical and
religious tradition. Mahavira, the last Tirthankara (Propounder)
of Jainism, identified it with “Dharma” (the duty) itself and
declared “Ahimsa Parmo Dharma” which means “Ahimsa is
the highest or ultimate duty”. The concept of Ahimsa in Jain
tradition is deeply rooted in its metaphysics, which maintains
equality of all souls and categorizes all living beings into one-
sensed to five-sensed beings. It firmly believes that like human
beings, the most evolved among five sensed beings (higher
animals, beasts and birds), all other living beings including
four sensed beings such as bees, three sensed beings such as
ants, two sensed being such as worms, and even one-sensed
beings such as trees (having sense of touch only), qualitatively
have the same soul. The only difference being that of the level
of development of consciousness.
Accordingly, every soul is potentially capable of attaining
Moksha (the final liberation) or the highest level of
consciousness and even can become a Tirthankara. This strong
acceptance of the potential equality of all souls naturally
leads to the recognition of the value and claim of every life
form same as one’s own. “Respect of life wherever found”
and principle of reciprocity i.e. “we should do to others as
we would like to be done by”, inevitably becomes the most
important and fundamental duty, as defined in Jainism.
This approach of Jainism is in direct contrast to the
anthropocentric world view which is grounded on the belief
that man is the center of the universe and has a natural
dominion over whatever exists in it – animate or inanimate.
The universe is created solely for consumption and enjoyment
of human beings and they have inviolable right to exploit
Nature and all other non-human entities for their own ends.
Except man, no other cosmic being has any intrinsic value.
Every other entity is of instrumental value only. Descartes, the
father of modern western philosophy, strongly believed that
animals have no soul and plants are lifeless entities.
Contrary to this, according to the non-anthropocentric world
view of Jains, every entity, from the smallest plant to the
highly developed five sensed beings, is endowed with life and
consciousness, has intrinsic value and is connected with rest of
the world with a subtle relationship of love and care. Welfare
and happiness of one form of life necessarily influences, and
is influenced by those of other forms of life.
This universe is one unitary whole and any harm to any part
will ultimately result in the harm to the whole. In last few
decades, the pro-pounders of Deep Ecology ethics, such as
Laurance Johnson (Morally Deep World), Freya Methews
(Ecological Self) and others have also advocated fervently for
a similar holistic view of life. Jain metaphysics which views
all living beings as repositories of potential divinity, leads
to an ethics based on profound reverence for all life forms
and prescribes ‘way of life’ which causes least harm to the
equilibrium and harmony of the universe.
The Jain scriptures/texts provide a very comprehensive,
thorough and in-depth analysis of various dimensions of
Ahimsa and even the most-minute details of do’s and don’ts
in this respect are worked out with a care and precision which
is scarcely found anywhere else. Ahimsa, according to Jain
religious texts, is not limited to merely not taking life or killing
a life form. It is extended to the level where even thinking and
speaking of taking life, permitting or encouraging others to
take life are considered as violation of the vow of Ahimsa.
Moreover, merely abstaining from the killing of a living being is
not enough for a Jain practitioner of Ahimsa. Along with this,
he is expected to engage in activities which help in saving and
improving the quality of life of every creature in the universe.
The four kinds of dana - Ahar Dana, Aushadh Dana, Gyan
Dana and Abhay Dana (providing food / nutrition, medicine
and health services, education and knowledge and freedom
from fear) are considered to be the basic duties of every Jain.
The philosophical foundation of this concept of Dana lies in
the positive aspect of Ahimsa. The strong emphasis on “Jiva
Daya” in Jain scriptures reflects how compassion for every
living being is central to Jainism and its principle of Ahimsa.
The present book by Sulekh C. Jain highlights these aspects
of Jain religion and provides an extensive analysis of the
practical issues involved in making Ahimsa a “way of life”.
After giving a brief historical and theoretical exposition of the
notion of Ahimsa, the author primarily focuses on the critical
examination of various day to day practices of Jains, which
are inconsistent with or are violative of the principle of the
non-violence.
The issues such as, what kind of food true vegetarian may eat,
why all Jains must be vegan, what animal-based products in
clothing, cosmetics, medicine etc must be avoided, what are
the basic principles of business and professional ethics a Jain
must necessarily observe, how some of the social customs
and practices of Jain community (such as Gender bias against
female child, dowry system, use of money acquired through
violent means in charity and other religious functions, extra
agent display of wealth in marriages and other family festivities,
wastage of food in feasts etc) are inconsistent with the true
spirit of Ahimsa, are analysed in details. The author seems
to have thoroughly explored and researched the background
of each of the issues raised and hence has not only provided
ample relevant factual information but also has put forward
strong arguments in support of his views. He has made special
efforts to dispel prevalent misconceptions regarding hazards
on the path of practicing Ahimsa as a ‘way of life’ and has
done justice to every problem discussed in this respect.
The most impressive aspect of the book is that the author
moves beyond simple description and engages the reader in
one to one direct communication. After each issue discussed,
he asks the reader— “– is this behaviour consistent with
Ahimsa?—what is your decision?” Thus he challenges the
reader, compels him to reflect on the issue seriously and then
respond responsibly. Personal narratives of incidents of his
life and those of other relatives enhance the appeal and overall
impact of the contents of the book. Written in simple but
lucid and interactive style, this book will be of great help to
anyone who is striving to strictly follow the principle of non-
violence in its true spirit.
I would like to congratulate the author Mr. Sulekh C. Jain for
undertaking this interesting project and accomplishing the
work in excellent manner. Prakrit Bharati Academy, Jaipur also
deserves special appreciation for publishing this book which
will be useful both for researchers as well as general readers
who are sincerely interested in understanding and practicing
Ahimsa.
—Dr. Kusum Jain
Jaipur, India

Acknowledgement
I express my sincere gratitude to Professor Gary Francione (who I also
call my soulmate), to Stephanie Vernon Hughes (for many suggestions for
improvements and for editing) and to my many other friends for inspiring
and persuading me to write my thoughts, my observations and reflections
on ahimsa.

About the Author
Dr. Sulekh C. Jain
D r. Jain has been active in many religious and social

activities within the Jain and non-Jain communities in
the U.S.A. and Canada. He is Founder /Co-Founder
of several organization and institution in North America such
as; Jain Center of Greater Boston (1973), Jain Society of
Houston (1981), JAIN DIGEST Magazine (1985), Jinamanjari
magazine (1985), JAINA Library (1988), Young Jains of
America (1989), Jain Center of Central Ohio at Columbus
(1991), Jain Academic Foundation of North America (1994),
Mahavir Vision Inc.(1994), JAIN SPIRIT International
Magazine (1999), World Council of Jain Academies (1999),
JVB Preksha Meditation Center in Houston (1999) and
International School for Jain Studies-ISJS (2004).
Dr. Jain is the past Secretary and President of Federation of
Jain Associations in North America (JAINA) which he served
for 8 years and past President of Jain Society of Houston, Jain
Center of Cincinnati/Dayton and several other organizations.
Currently he is the Chairman of Governing Council of
International School for Jain Studies, a senior advisor to
Center for Jain Studies at Claremont Lincoln University and a
trustee of Mahatma Gandhi Library in Houston, Texas, USA.
He has traveled extensively in India, U.K, Europe, Australia
and Asia, met many Jain Leaders world over and participated
in many seminars. In 1990, he participated in the International
Jain Delegation to Buckingham Palace in London for a meeting
and to present Jain Declaration on Ecology and Environment
to H.R.H. Duke of Edinburgh. In 1993, he participated in
the Parliament of World’s Religions Conference in Chicago
and also presented a paper there. In November 1997, he
presented a paper “Jainism; a Dynamic and Living Religion”
and also represented Jainism at The Inter-Religious Federation
for World Peace Conference held in Washington, D.C. In July
1998, Dr. Jain organized a World Conference on Jainism and
Ecology at Harvard University, which was attended by many
top Jain Scholars from USA, Canada, India and U.K including
late Dr. L. M. Singhvi and late Dr. Nathmal Tatia. Prior to that,
he had participated at two conferences at Harvard University
on Multi Culturalism and Pluralism and at an International
Seminar on Vedanta and Jainism held at Miami University, Ohio
where he made presentations also. In 1999, he participated in
the International Seminar on Swami Umaswati and His Works
held in New Delhi, India. In addition, he has also participated
at several meeting on Animal Rights including the June 1996
March for Animals in Washington, D.C.
He is passionate for introducing the study, teaching and
research in Jainism at many universities and colleges in North
America, Europe and other countries. Dr. Jain has taught
credit hour courses in Jainism at the University of Dayton
Ohio. Since 2004, he has been active in International School
for Jain Studies (ISJS), an accelerated program on Jain
philosophy, history and way of life for the North American
University professors and students, which is integrated into
academia. In ISJS program, India is the classroom. This is
an experience-based program and along with the study of
Jainism, the students also experience cultural immersion
through home visitations, participations in festivals, rituals,
and trips to historic sites in India. Many University students
and professors have described the International Jain Summer
School program as a unique and life-changing experience. In
2012, the program was expanded to include teachers from
Schools in USA who too go to India to study Jainism and
ahimsa. So far, nearly 500 teachers, students and professors
from more than 25 universities of 15 countries have benefitted
from these programs and as a result more than 10 scholars
have already completed their PhDs in Jainism and many more
are now studying to complete their PhDs. (see www.isjs.in)
Dr Jain has delivered many talks and seminars, authored several
papers on Jainism and has provided help and guidance in the
publications of at least 4 books on Jainism (Tattavartha Sutra
by Dr. Nathmal Tatia, three books in the French language;
Lord Mahavira, Aspects of Jainism, The Jains Today in the
World by Pierre Amiel) and a set of eight pamphlets on
various aspects of Jainism (published by Mahavir Vision, Inc.).
Sulekh Jain has received several academic, professional and
cultural awards. In July 2009, he was awarded the JAINA
RATNA award; the highest award given by the Federation of
Jain Associations in North America for his lifelong services to
Jain community. Prior to that in 2007, the International Jain
Sangh of USA honored him with its Award of Excellence.
Sulekh Jain has been active in Jain community for the last 60
years. He writes papers and articles on Jain community issues
and related topics and is frequently invited to give talks at
many places in North America, Europe and in India.
During his entire life, even though he was born in a particular
Jain tradition (sect), Dr. Jain has believed, practiced, preached,
propagated and supported whole heartily the concept and
creation of a one unified, non-sectarian, cohesive, dynamic,
responsive, forward looking and visionary Jain Sangh in North
America that is free from sectarianism and regionalism.
He has lived past 49 years of his life in UK and USA; more
than 45 years in USA only. He is active and proactive to preach
and practice ahimsa as a way of life and he himself follows a
nearly vegan life style.
Professionally, Dr. Jain has a Ph.D. in Mechanical Engineering
and an M.B.A. He has taught at several Universities in India,
U.K and USA (including at M.I.T) and retired in 1998 from
GE Aircraft Engines in Cincinnati, Ohio. He has nine US and
International technical patents and authored or co-authored
more than 50 technical papers and technical books.
He and his wife Mrs. Ravi Jain of more than 53 years have
been living in Houston, Texas, USA since 1998.
Apologies
My Sincere MICHCHHAMI DUKHADAM
T he following chapters describe my lifetime observations

of practice of ahimsa within the Jain community.
This does not mean that the practices and incidents
described in this book are peculiar to the Jain community
only. In fact many non-Jains also practice the same regularly
and quite frequently. Jains are supposed to be the keepers
and protectors of ahimsa. It is their paramount duty to think,
contemplate and then decide their prevalent habits, customs,
traditions and practices with the light of ahimsa.
If any one feels offended by my candid observations and
descriptions, I sincerely say Michchhami Dukhadam and ask
for his/her forgiveness.

I am honored
Friends, normally a book contains one foreword but this book
has three from three very eminent and distinguished scholars
who themselves teach and practice ahimsa in their daily lives.
All of these scholars in their forewords expound and
explain the significance of applied ahimsa very clearly and
convincingly. These forewords add value and significance to
the subject matter of this book. I am sure; the readers will find
the views of these scholars very refreshing.
I thank them all wholeheartedly.
Sulekh C. Jain

Foreword by Glenn D. Paige
T his extraordinary book “An Ahimsa in Crisis: You

Decide” offers an opportunity for education and
critical reflection by Jains and all who seek to realize
nonviolent conditions from individual to global life. It is a
model for self-critical inquiry within every other peace-seeking
faith, philosophy, and practice.
The author’s self-revelatory introduction is reminiscent of the
Confessions of St. Augustine and Jean-Jacques Rousseau, and
AConfession by Leo Tolstoy. Being neither monk nor academic
scholar, but an engineering-trained Jain leader, his exposition
of Jain Ahimsa ideals and critique of practices grows out of 50
years of cross-cultural experience bridging India and America.
It will encourage self-reflection by readers in every vocation.
For non-Jains this book will introduce Jain thought and practices
related to Ahimsa (nonviolence in thought, word and deed). As
the world’s most comprehensive nonviolent religion, distinctive
but closely related to Buddhism, Jainism seeks non-injury to
all forms of sentient life (humans, animals, plants, and the
life-supporting elements of the environment). While Jainism
historically has not been a proselytizing faith within India or
abroad, in view of pervasive global violence Sulekh Jain seeks
to contribute to universal understanding of its nonviolent
transforming potentials by introducing it in world universities,
not only in departments of religion and philosophy but in other
fields of education. To this end he and colleagues have founded
the International School for Jain Studies (ISJS) that brings
teachers and students to India. In this book readers will benefit
from his skill as cross-cultural educator. One can envision it as a
valuable text inviting discussion at all levels of formal and adult
education as well as in Jain and other communities, media, and
the peace policy-making world.
Sulekh Jain’s vision is that every human being can become
an ahimsak (truly nonviolent person). He does not mean that
everyone becomes a Jain but that universal values of nonviolence
in thought, word and deed become practiced in everyday
life. The book ends with passionate advocacy and empirical
demonstration of the human and environmental benefits of
a vegan diet as the mark of a “truly nonviolent person.” He
humbly admits the difficulty of achieving this even among Jains
for whom vegetarianism is a defining expected practice.
As a scholar still on a continuing journey from soldier, to
academic political scientist, to awakening to nonviolence, and
on to exploration of spiritual, scientific, and practical human
capabilities to end killing of humans, I am greatly indebted to
Jain teaching and encouragement. Also to demonstrations of
historical and contemporary non-killing individual and social
capabilities among Buddhists, Christians, Gandhians, Hindus,
Kingians, Muslims, and secular humanists. Among Jains,
teachers have been Acharya Tulsi and the Anuvrat Movement,
Yuvacharya Mahapragya who surprised and shocked me on first
meeting by saying “We’ll never get to nonviolence by religion
alone”and stressed understanding of bioneurological factors.
Swami Dharmananda taught me Preksha Meditation. Dr. S. L.
Gandhi first introduced me to Jainism through the Anuvrat
Global Organization. From first meeting in Honolulu Dr.
Sulekh Jain has been an inspiring example of Jain leadership.
Thus my gratitude and enthusiasm for this book’s educational
and challenging introduction to Jain thought, problems of
practice, and relevance for achieving global conditions of
nonkilling Ahimsa. For from birth to natural death no human
purpose can be pursued if one is killed.
Glenn D. Paige, Ph.D
Professor Emeritus, University of Hawaii, Honolulu
Center for Global Nonkilling
http://www.nonkilling.org
3653 Tantalus Drive
Honolulu, HI96822-5033USA
cgnv@hawaii.rr.com
Tel. (+1) 808-536-7442
“Everyone can be A Center for Global Nonkilling”
“No More Killing!”
Foreword by Gary Francione
Jai Jinendra!
J ainism is the dharma of ahimsa. Although other spiritual

traditions incorporate ahimsa, some more prominently
than others, ahimsa is the central focus of Jainism.
Everything else in Jainism may be regarded as a footnote to
that central principle.
Unfortunately, Jainism is not immune to a problem that affects
all spiritual traditions: a central concept may somehow be lost
as the tradition struggles to accommodate other interests. Just
as the Christian concept of love has been diluted in a way that
makes love consistent with violence and hatred, the concept
of ahimsa has been diluted in the Jain community and has
become consistent with various types of himsa.
In this book, Dr. Sulekh Jain, a prominent and important voice
in the Jain community both in India and in North America, is
concerned to restore the idea that Jainism is about ahimsa—
not just as a word but as a living concept that animates and
infuses the daily practice of Jainism. Although he talks about
ahimsa in different contexts, he concentrates a great deal of
the book on our treatment of animals and the importance of
not consuming any products.
This book will undoubtedly provoke a great deal of controversy.
Dr. Jain is challenging what he sees as a crisis in Jainism itself.
But he never accuses or condemns; instead, he makes a heartfelt
plea to Jains—and to all who care about ahimsa—to recognize
the importance to all of us and to the earth itself of taking
ahimsa seriously in our daily lives. Dr. Jain is a man of great
depth who thinks hard and critically. I was, therefore, honored
that he asked me to contribute some words to his book.
Jainism and Ahimsa

Ahimsa, or nonviolence, is the fundamental principle of
Jainism. Ahimsa Parmo Dharma—nonviolence is the highest
religious duty. We can think about the concept of ahimsa in
Jainism as having two dimensions: a dimension that focuses
on ahimsa as a spiritual notion and a dimension that focuses
on ahimsa as a matter of normative ethics. In certain respects,
this distinction tracks the distinction proposed by Acharya
Kundakunda in Samayasāra between the niscaya naya, the
nonconventional or absolute point of view, and the vyavahara
naya, the conventional or worldly point of view.
Ahimsa as a spiritual concept concerns the state of the soul, or
atma, and says that we achieve ahimsa only when the atma is in
a state of complete tranquility, or a state of being vitaraga, or
free of attachment or aversion. If the atma is vibrating in any
way, it is attracting karma, and whether that karma be good
(punya) or bad (pap), there is not—and cannot be—a state of
ahimsa. So if we have not achieved liberation, or moksha, we
are necessarily participating in some form of himsa.
Ahimsa as a concept of normative concept focuses on not
injuring other sentient beings in thought, speech, or action.
Dravya himsa is used to describe the actual action of injuring
a sentient being. Bhäva himsa is the intent to inflict injury.
Both types of himsa result in the accumulation of pap karma.
When these two sorts of himsa are combined—when a violent
action is undertaken with a violent intention—the karmic
result is most inauspicious.
Jainism and Vegetarianism
The Jain ascetic is enjoined not to commit violence against any
living being, including those with one sense (ekendiryas) and
that are immobile (sthavar), such as plants or those organisms
that have earth, water, fire, or air as bodies. But all Jains are
forbidden from himsa against all mobile beings (trasa), whether
they have two (dwindriya), three (trindriya), four (chaturindriya),
or five (panchendriya) senses. The five senses are: touch, taste,
smell, sight, and hearing. The mammals, birds, and fish that
humans regularly consume as food all belong in the highest
class of those beings with five senses—a class in which
humans, who are mammals, belong as well. This prohibition is
not limited to what a person does directly (krita) and extends
to causing others to do himsa (karita) and to approving of the
himsa of others (anumodana). This clear and broad rejection
of himsa by Jainism is the basis for virtually unanimous support
among Jains for not consuming meat, poultry, and fish.
Jainism and Veganism: The Problem
But many Jains are not vegans. Many—indeed most—consume
dairy products such as milk, clarified butter or ghee, ice cream,
yogurt and cheese. Many eat eggs, not usually as a separate food
but as contained in cakes or other baked items. They use dairy
and wool in temple worship events. They wear wool, leather,
and silk, and use products that contain animal ingredients.
In order to justify vegetarianism as a morally coherent position
that can inform our understanding of ahimsa, it would be
necessary to somehow formulate a limiting principle that can
distinguish meat from other animal products. But all animal
products—including dairy, eggs, wool, and leather—involve
inflicting suffering and death on mobile, five-sensed beings,
with the exception being silk worms, who are considered to
have two senses1. Some forms of production are more brutal
than others and some have more death rather than others, but,
under the very best of circumstances there is a great deal of
suffering involved in the production of these products, and
the death of animals is a necessary aspect of any industry or
practice that uses animals. Jains are necessarily committed to
veganism if they are to seek to apply ahimsa in its normative
form in a way that is at least consistent with the recognition
1 Jains consider worms as two-sensed (touch and taste) beings. They are
sentient in that they can experience pain. Silk is usually produced by boiling
the cocoons of silkworms who are in the pupil stage of development and
before the worms become moths. About 10,000 worms are killed by being
boiled alive to make one silk sari. This clearly involves himsa. There is an
alternative form of silk—“Ahimsa silk”—which is produced in different
ways that apparently do not involve boiling the worms but do involve
worms starving and otherwise dying—and this silk represents a small
fraction of the market anyway. I am not going to discuss silk in the body of
the article so that I can focus on the issue of inflicting suffering and death
on five-sensed beings, a group that includes humans. If a reader does not
find the argument compelling with respect to five-sensed beings, she will
not find it compelling with respect to worms.

that eating animal flesh is a serious violation of ahimsa.
Moreover, the failure of Jains to adopt veganism rather
than vegetarianism as a baseline makes ahimsa appear to be
arbitrary and this weakens the normative force of ahimsa as a
foundational principle.
The usual response at this point is to say that some treatment
of animals used in the dairy, wool, and silk industries is
terrible, these products can be produced without violence in
“humane” ways.
But this way of addressing the matter misses the point in two
ways.
First, the issue as far as Jainism is concerned is not how
violent dairy products or wool are. The issue is whether they
involve violence at all. If they do, then dairy and wool involve
the intentional harming of mobile, five-sensed beings. And
there can be no doubt that the most humanely produced dairy
and wool involve harming and causing distress to animals
and killing animals. That is, the dairy and wool industries
necessarily involve the suffering and death of mobile, multi-
sensed (and for the most part five-sensed) beings.
Animals used in dairy production are kept alive longer than
animals used for meat, treated as badly if not worse, and end
up in the same slaughterhouses after which humans consume
their bodies. Cows used for dairy are impregnated forcibly on
a yearly basis and are manipulated with hormones to produce
six to eight times as much milk as they would normally
produce. They are killed after about five or six years although
their natural lifespan is about twenty years. The male babies
of dairy cows are sold into the veal industry and most of the
females are used in the dairy industry. It is an endless cycle
of exploitation, suffering, and death. There is an inextricable
relationship between the meat industry and the dairy issue.
You cannot have a dairy industry without a meat industry. It is
no coincidence that India now is the largest producer of dairy
products in the world2 at the same time that the Indian beef
2 “Dairy Industry in India: 2013-2019,” Research and Markets, available at
http://www.researchandmarkets.com/research/dklccg/dairy_industry_in.

market is growing and India is exporting 44% more beef than
four years ago3.
Many Jains, particularly those in the older generations who spent
their childhood in India, still hold the idyllic concept of the dairy
cow that grazes in the pasture, and is provided with good care
and has a good life. If milk or other products come from such
an animal, how can that be morally problematic? In the first
place, no animal products come from such animals. Most dairy
products—wherever in the world they are produced, including
India—come from animals kept in intensive conditions known
as “factory farming” that involve unspeakable brutality and
violence. Even those animals who are supposedly raised in
“free-range” circumstances, or whose products are advertised
as “organic,” are raised in conditions that may be slightly less
brutal than the normal factory farm, but there is still a great deal
of violence, suffering, and death. Small rural milk producers in
India use artificial impregnation, keep animals tethered, prevent
calves from drinking milk, sell calves to the meat industry (even
where cow slaughter is prohibited, buffalo slaughter is not and
buffaloes make up about 50% of the India dairy herd), and sell
cows for slaughter after no longer than ten years.
The person who keeps only one cow on her or his property
must keep that cow pregnant in order for the animal to
give milk and this means that there will be a steady stream
of calves. In most cases, most if not all of these calves will
end up on someone’s table. And whenever a calf is separated
from her or his mother, there is tremendous suffering from
that alone. Is a glass of milk or ghee or raita worth inflicting
even that suffering? The picture of the happy cow grazing in
the pasture bears no relationship to reality. The process of
producing dairy—however “humane” it may be—involves
himsa. The details of treatment under various systems of
production and in different countries are matters of detail that
go to how much harm is present in each system in each place.
3 Pratiksha Ramkumar, “Beef exports up 44% in 4 years, India is top seller,”

The Times of India, April 1, 2013, available at http://articles.timesofindia.
indiatimes.com/2013-04-01/india/38188217_1_buffalo-meat-tonnes-
transport-and-slaughter.

But all systems involve himsa; the use of animals to produce
dairy itself involves himsa. There cannot be a dairy industry
without the suffering and deaths of animals.
The same is true of eggs. After hatching, the chicks are
separated into males and females. Because male chicks will
not be able to produce eggs and, because laying chickens are a
specific laying breed that are not suitable to be “meat” animals,
more than 100 million male chicks are killed in the United
States alone every year by being thrown alive into grinding
machines, suffocated in garbage bags, or gassed. Laying hens
are confined in tiny battery cages where they get, on average,
67 square inches of space, or about the size of a single sheet
of letter-sized paper, to live their entire lives. Most laying hens
are subjected to forced molting, where the birds are starved
for a period, causing them to lose their feathers and forcing
their reproductive processes to rejuvenate, and to debeaking
to stop the birds from injuring each other. Those hens who
are not confined in battery cages are raised in “cage-free” or
“free-range” circumstances that still result in horrible suffering.
And laying hens are all slaughtered once their egg-producing
capacity decreases, usually after one or two laying cycles. So
if all you eat are eggs, you are still directly responsible for
the suffering and death of many chickens. It is interesting to
note that the Indian egg industry is growing at a compounded
annual rate of over 8%, with production increasing from 75
billion eggs in 2012 to about 95 billion in 20154.
The same is true of wool. Wool may be produced more or less
humanely in that the farmers can be more or less gentle when
shearing sheep but all shearing involves frightening the animals
and the most gentle shearing involves cuts and other injuries.
The farmer may or may not engage in mulesing, which involves
cutting away skin from the sheep’s rump in order to create a
scar that restricts the skin and prevents flies laying eggs in that
area. But the sheep are subjected to some level of suffering
4 Madhvi Sally, “Egg production in India may cross 95 crore in next three
years,” The Economic Times, Dec. 14, 2012, available at: http://articles.
economictimes.indiatimes.com/2012-12-14/news/35820226_1_egg-
production-egg-consumption-total-egg.

and they all end up in the same slaughterhouse. Again, wool
necessarily involves suffering and death; it necessarily involves
himsa. And leather is the skin of a slaughtered animal. Leather
directly and necessarily involves himsa5.
Second, even if, in some perfect world, dairy, eggs, wool, and
leather could be produced without violence, this is not that
world. These products are not available to anyone at the present
time. I have had many Indian people tell me that milk could be
produced without harming cows. But these people all live in Los
Angeles or New York or Mumbai. And, even if dairy products
could be produced without harming cows, which is not the
case, these people have no access to such products today. They
often say that they buy only “organic” milk. But “organic” only
means that the cows are fed organic food and are not given
antibiotics and growth hormones but they are still exploited,
impregnated forcibly, slaughtered around 5 years of age, many
times kept in small restricted areas, and their newborn calves
are taken away for veal. In fact, cows involved in “organic”
milk production may suffer more because farmers are not able
to use antibiotics to address mastitis infections; instead, the
cow is usually just taken out of production until the infection
subsides. But this means that the cow has to suffer with the
infection. Even the consumer of milk from the small Indian
dairy cooperative cannot buy milk free of himsa. Again, some
dairy may involve less himsa; some more. But all dairy involves
some himsa. All wool—even the most “humanely” produced—
involves some himsa. And as we cannot get the skin of a dead
animal without the animal being dead, all leather involves himsa.
Although some leather might come from animals who were not
slaughtered as part of the meat industry, such supply could, in
reality, constitute a minute portion of the market.
Jainism and Veganism: Explanations That Do Not Work

To their credit, most Jains accept that, as a factual matter,
there is harm to animals inherent in the dairy, egg, wool, and
5 The same analysis applies to silk. All silk involves intentionally inflicting
suffering and death on two-sensed organisms.

leather industries. They usually rely on one of four arguments
to justify that harm. None of these arguments works.
First, there is the argument from tradition. Some defend the
use of animal products because it has been traditional to use
dairy products or wool or leather. But tradition can no more
suffice here than it can in any other area of human conduct.
If Jainism stands for anything, it represents the notion that
ethical principles are a matter of rational thought and careful
consideration. It is precisely when we have been lulled into
complacency by tradition that we must be most conscientious.
As part of this appeal to tradition, some Jains say that the
Tirthankaras, or the human beings who have achieved
omniscience and who teach it to others, never condemned the
consumption of dairy as involving himsa and that some ancient
texts contain references to ghee or other dairy products being
present on auspicious occasions. But this is like using the Bible
as an authority to justify homophobia or capital punishment.
The important books of most religious and spiritual traditions
are full of all sorts of inconsistent ideas and matters that the
most fundamentalist believer does not accept. So the fact that
there may be references in Jain scriptures to dairy is irrelevant.
The fact that dairy was consumed by Jains thousands of years
ago is irrelevant. The point is that Jains regard ahimsa as the
foundational and defining principle of their tradition and
ahimsa prohibits the intentional infliction of suffering and
death on mobile, multi-sensed creatures. The only question
for the Jain is whether the conduct in question—consuming
dairy or wearing wool or leather—involves inflicting suffering
and death on mobile, multi-sensed beings.
Second, there are some who say that we cannot live a perfect
life so it is acceptable for us to eat dairy or to use other animal
products as a “compromise.” Jainism certainly recognizes
that, with the exception of the omniscient who have gained
liberation, we cannot avoid all violence if we live in samsara,
the material world. That is the primary problem with samsara;
our existence necessarily adversely affects others. But if our
inability to avoid all himsa means that we can eat dairy or use
wool, which involves inflicting injury and death on five-sensed
beings, then it must mean that we can eat flesh as well. That is,
there is no limiting principle that would allow us to distinguish
between dairy and wool or leather, and flesh, or indeed, from
any form of violence. If we cannot avoid all violence, and,
therefore dairy, egg, wool, and leather are morally acceptable,
then why just dairy, eggs, wool, and leather? Why not meat?
Why not robbery or assault? Or murder? So this justification
for nonveganism also fails.
The third and most frequently used justification involves the
principle of anekantavada, or what has come to be known as the
Jain “doctrine of relativity” that no position on any issue can be
absolutely true because all positions can only reflect a particular
perspective. When I have discussed the need to eschew dairy,
wool, and leather, I have had Jains say to me that the principle
of anekantavada means that I cannot say that it is immoral to
consume or use these items; all I can say is that it is immoral
from my perspective. Any such argument must fail.
The doctrine of anekantavada concerns ontology, or the
nature of existence, and has nothing to do with moral issues.
The doctrine developed historically as a way of mediating
the dispute between Hinduism, which emphasized the
permanence of things, and Buddhism, which emphasized the
impermanence of things. The Jain doctrine of anekantavada
says that dravya or substances, including living and non-
living, material and non-material, are permanent in that these
substances possess certain gunas or qualities. However, matter
is a constant state of changing; the paryayas modes or states
of matter are always in flux. So existence is both permanent
and impermanent and no one can have complete knowledge
of a substance because that would require knowledge of all
modes of the substance, which only the omniscient can know.
Non-omniscient beings can only have partial knowledge of
the substance depending on standpoint or perspective. But
as we can see, this doctrine has nothing to do with morality.
The doctrine of anekantavada simply cannot be used to stand
for the proposition there is no absolute truth so we cannot
say with any certainty that consuming dairy or wearing wool
or leather is morally wrong as involving himsa inflicted on
mobile, multi-sensed beings. Indeed, if this interpretation of
anekantavada were even possible, it would make any assertion
about ahimsa—from eating meat to human genocide—subject
to a relativist interpretation. But the Sutras contain the wisdom
of the Tirthankaras and, in Âkârâṅga Sûtra, it is written: “All
breathing, existing, living sentient creatures should not be slain,
nor treated with violence, nor abused, nor tormented, nor
driven away.” That is clear; it does not admit of any relativist
interpretation. Fourth, some argue that it is inconvenient to
practice veganism. Convenience cannot be the touchstone. No
Jain would think that considerations of convenience justified
eating meat, poultry, or fish. If, as I and others maintain, dairy,
eggs, and other animal products involve himsa inflicted on
innocent mobile beings, then convenience can similarly not
serve as a moral justification. But having said this, it is certainly
no more inconvenient to be a vegan than it is to be a vegetarian.
There are a variety of delicious non-dairy “milks” (soy, rice,
and almond) available and these can be used for cooking and
in beverages. There are delicious vegan “butters” made from
soy that can substitute for ghee. The range of vegan clothing
has increased dramatically in recent years and it is now easy to
avoid the use of animal products for clothing.
Conclusion
The issue of veganism is not merely significant; it is crucial for
Jainism. If Jains do not embrace veganism, then their rejection
of eating animal meat is simply arbitrary. We cannot make a
coherent distinction between meat, dairy, and leather in that
all involve the intentional infliction of suffering and death on
mobile, multi-sensed beings. To say that ahimsa prohibits one
but not the other makes ahimsa meaningless as a normative
principle because the principle would not even pertain to all
situations that are substantially similar. That is, it is one thing if
a moral principle covers situations x and y but a distinguishing
feature makes situation z different from x and y in some relevant
way and there is a question as to whether the moral principle
still covers situation z. But if x, y, and z are all relevantly similar,
and the moral principle is interpreted to cover situations x and
y but not z, then the moral principle is being applied in an
obviously arbitrary way. A moral principle that cannot rule out
instances of conduct that are substantially similar is necessarily
weak because it does not include any limiting principle.
In this regard, I will recount an incident that occurred when
I was giving a lecture on animal ethics at a university and I
was explaining that I objected to animal exploitation in part
because of my commitment to nonviolence. A student pointed
out that the Jains, who made nonviolence the central focus
of their spiritual tradition, did not think that dairy foods or
eggs other animal products, such as leather or wool, involved
violence. The student asked me to justify my understanding of
nonviolence as including dairy, eggs, wool, and leather in light
of the Jain view that these did not involve himsa. He pointed
out that the Jains must have some principle that distinguishes
these other animal products from meat, which is prohibited by
ahimsa. I responded that there was no distinguishing principle.
He replied that ahimsa must then be an arbitrary notion. He
was correct. And because a non-Jain student can see the
oblivious flaw in the prevalent understanding of ahimsa, that
is a signal to Jains to rethink an interpretation of ahimsa that
is so clearly arbitrary.
Finally, I recall visiting a Digambara temple once and there was
a sign at the entrance of the main area of worship that read,
“No leather allowed.” I asked a Jain friend who was with me
why leather was prohibited inside the temple. He said: “Because
of himsa.” I remarked him that it was odd that Jains thought
that it was morally acceptable to wear something outside the
temple that was prohibited inside the temple. He had no answer.
That is because there really is no good answer.
Gary L. Francione, Ph.D
Board of Governors Distinguished Professor of Law
and Nicholas deB. Katzenbach Scholar of Law and Philosophy
Rutgers University School of Law
New Jersey, U.S.A.
Foreword by Philip Clayton
There is nothing so small and subtle as the atom or
any element as vast as space. Similarly, there is no
quality of soul more subtle than non-violence and
no virtue of spirit greater than reverence for life.
(Bhagwan Mahavir)
Whether conscious of it or not, every individual person is
on a spiritual quest. Every man and woman has emotional
and bodily desires; each has beloved family and friends; each
naturally seeks to find comfort and avoid pain. The spiritual
quest has everything to do with how we respond to these
desires.
Specifically, we have two choices. We can choose to focus
on our own good—letting pursuit of our own pleasure and
convenience be our god—or we can focus primarily on
the good of others. Then, as we learn lift our eyes beyond
ourselves toward others, we face a second choice: will it be
only the good of our friends and family that we live for, or
will it be the good of all living beings?
The heart of An Ahimsa Crisis is about these two choices.
Many people today devote their lives to their own pleasure
and gain, without regard for the costs to other persons and
other living things. By contrast, the Jain way of life calls each
one to set aside his or her ego and self-interest. No religion,
East or West, has grasped the radical nature of this call as fully
as has the Jain tradition. To escape from karma, to embody
compassion, we must live in such a way that no living thing is
harmed and that the good of others is advanced by our lives.
The life that does no harm is the life of ahimsa.
Each of us must decide. Recall the classic poem by William
Arthur Dunkerley
To every man there openeth a way, and ways, and a way,
And the high soul climbs the high way,
And the low soul gropes the low.
And in between, on the misty flats, the rest drift to and fro.
But to every man there openeth a high way and a low;
And every man decideth the way his soul shall go.
Truly a vast range of responses is open to us. The “high souls,”
sadhus and mahatmas, renounce personal and bodily desires
to a remarkable extent. Others, seduced by the comforts of
wealth, seem to lose all sight of the needs of others, focusing
increasingly on themselves. Most of us “drift to and fro”
somewhere in between, inspired by the ideal of ahimsa but
taking only baby steps in that direction.
As the Taoist sage Lao Tzu wrote, “He who controls himself
controls the world.” If you want to know the spiritual maturity
of a country, culture, or age, ask about where its people are
along the path toward ahimsa … and in which direction they
are moving. As are the people, so also is the age.
Dr. Sulekh Jain writes with the wisdom of one who has traveled
the world and observed the lives of its inhabitants over some
eight decades. He sees much that is encouraging, and in these
pages he shares inspiring stories that will bring tears to your
eyes. But Dr. Jain also recognizes tendencies in our age—in
India as well as in the West—that are deeply troubling. Above
all else, he sees, the spiritual malaise of our age is reflected in
the myriad forms of violence (himsa) that we inflict on other
living beings in both blatant and subtle ways.
The book in your hands burns with a message of hope. The
spiritual traditions of the world offer at their core a common
call to compassion. Among them all, one in particular offers
wise council to men and women in a world addicted to
violence. The ancient Jain tradition, more clearly than any
other tradition in humanity’s history, has placed the practice
of doing no harm, ahimsa, at the very center of attention.
Through the ages monks and nuns, but also ordinary Jain men
and women, have learned to recognize the roots of violence
in their thought and action and, becoming enlightened, to take
steps toward self-transformation. Jain teachings offer time-
tested techniques for developing inner ahimsa, until it fills
one’s whole being and flows outward for the sake of all living
beings.
In every religious tradition one finds a struggle between
narrow (safe) and broad (spiritual) interpretations. When the
ancient Jewish people were tempted to reduce their religion
to a simple legalism, their greatest rabbis, among them a rabbi
named Jesu, reminded them that the heart of the Law is the
love of God and of neighbor. Similarly, Dr. Jain holds before
us here what he calls “ahimsa beyond food and adornments.”
The true practitioner “strives to practice ahimsa in everything,
consistently, both inside and outside the temple or place of
worship. “ Perhaps the whole book is summed up in these
momentous sentences:
The teachings of ahimsa refer not only to wars and visible
physical acts of violence, but also to the violence in the
hearts and minds of human beings, their lack of concern
and compassion for their fellow human beings and for the
natural world. Ancient Jain texts explain that violence is not
defined by actual harm only, for this may be unintentional.
It is the intention to harm, the absence of compassion,
that makes action violent. Without violent thought there
could be no violent actions. When violence enters our
thoughts, we should remember, “You are that which you
intend to hurt, injure, insult, torment, persecute, torture,
enslave or kill.”
In one sense, Dr. Jain does nothing more than to remind us
what has always been the heart of the Jain way of life. Lord
Mahavira taught that all plants, animals, and humans have a
jiva, a living soul. All are of equal value, deserving our respect
and compassion. Doing violence to any one of them is himsa,
and himsa creates karma. The Jain view of reality is called
paras-prop-graho-jivanam in the sacred texts, which Dr. Jain
beautifully interprets as “all life forms are bound together
and dependent on each other for their support.” In a sense,
the ecological worldview is a rediscovery of this ancient Jain
teaching.
In another sense, however, this book accomplishes something
far more significant. Not only does it call Jains back to their
true heritage; it also shows how the pursuit of ahimsa is
relevant to all human beings: Indian or Western, Hindu or
Christian, atheist or believer in God. As Dr. Jain writes, “To
injure any living being in one’s thought, speech, or action
constitutes violence, or himsa… Harm caused by carelessness
[or ignorance, we might add] is as reprehensible as harm
caused by deliberate action.”
For hundreds of years Jains have defined themselves by
their ethnic heritage, their language, and their unique culture
within the diversity that is India. But if ahimsa is the heart
of Jainism, then Ahimsaks across the globe are Jains at heart.
Religions that place non-violence at the center are brothers
and sisters: the “peace traditions” within Christianity, such
as the Mennonites; Quakers, with our strong commitment to
non-violence; most serious Buddhist practitioners; and many,
many others, whatever their race or creed. At the heart of this
book is a truly revolutionary claim:
At the deepest spiritual level, Jainism is nothing more—
but also nothing less—than the way humans must
live when we realize that all living things form a single
interdependent web of life. What was revealed by Lord
Mahavira and practiced by innumerable Jain sadhus
through the centuries, we now recognize, is the goal and
ideal toward which all humans must strive. In our day,
Jainism has become the world religion. All enlightened
persons must be Jains in this, the broadest sense of the
term.
To recognize the himsa in one’s own heart and gently, step by
step, to eradicate it from thought and action, as the Jain sages
have taught—this is the very center of the spiritual quest. In
these days when humans are rapidly destroying Mother Earth
and her ecosystems, it is also the only course of action that
will save the planet. No science, no laws, no doctrines will
replace the transformation to non-violence at the core of
one’s own being.
For Jain families, both in India and in the diaspora, the “ahimsa
crisis” will be a matter of deep concern. May you find the most
beautiful parts of your own tradition reflected back to you in
these pages, like a flawless mirror; and may it inspire renewed
commitment and pride in your being Jain. For non-Jains, the
ahimsa crisis represents a moving and powerful invitation.
May you come to recognize that, although the heart of all
spiritual practices is compassion, the hands and feet and face
of compassion is ahimsa. Harm no living being, in thought,
word or deed, for truly all are of value in the one web of life.
One who neglects or disregards the existence
Of earth, water, fire, air, vegetation and all other lives
Disregards his own existence
Which is entwined with them.(Lord Mahavir)
Philip Clayton, PhD

Former Dean and Provost,
Claremont School of Theology,
Claremont, California, USA

Meanings of Some Hindi & Prakrit
Words Used Here
Acaranga a Jain holy scripture /book
Ahimsa/Ahińsā non-violence
Acharya the head of an order of monks and nuns
Aatmaa soul
Anootanbandhi a severe form of himsa and binding of
karmas, nearly permanent, which cannot be
altered or erased easily.
Ahimsak refers to a non-violent person
Ahimsatmak non-violent
Anekantavada multiple view points
Asrava inflow/influx of karmas
Ajiva/ajiv a non-living being
Anuvratas small vows (practical non-violence, truth,
non-stealing, limited celibacy and limited
possessions)
Aprigraha limited or non-possessions/non-
attachments
Bandh binding of karmas
Boli or Ghee boli a practice of bidding to raise funds for holy
causes
Bharat Kshetra refers to India
Bhai “brother” or a show of respect
Bhagwan LORD, a perfect being/omniscient
Digambra a sect of Jainism
Dhanyavaad “Thank you”
Das Laxan or
Das Lakshan a Jain holy festival of 10 days
Goondas criminal people or people with bad character
Gotra a sub-caste
Himsa /hińsā violence
Himsatmak violent
Jai Jinendra a Jain salutation. (meaning “victory to those
who have conquered their inner enemies,
passions”)
Jambu Dweep part of Jain cosmology (a very large
continent). of which India is just one country
Jiva/jiv living being
Karmas Deeds, actions
Lathi Charge beating the crowds with sticks
Milni a tradition of giving money and presents
Muni a monk
Mahavratas the great vows (non-violence, truth, non-
stealing, celibacy and non-possessions)
Nirjara a process of shedding karmas/deeds or
destroying /annihilation of karmas
Naan Indian bread
Pinjrapole or
panjrapole a protected animal shelter/sanctuary
Pooja prayers and other rituals
Pranas life force
Prashad offering of food or snacks in a temple
Pranatipata sin of killing or harming
Pravachan religious discourses/lecture
Paryushana Jains’ holy festival, celebrations of eight
days
Pratikraman a methodical system in Jainism to ask for
atonement and forgiveness for all acts of
himsa (violence) that have been committed.
Paneer Indian cheese
Pratima Jain idols/deity, statues
Prigraha accumulation of wealth and possessions
Panch Kalyanaks a Jain celebration to celebrate the five
most important events in the life of a Jain
tirthankar (LORD)
Papas bad deeds
Punya good deeds
Roti bread
Roomali Roti Indian bread
Sangh community
Samvar stoppage of inflow of karmas
Sadhu monk
Sadhvi nun
Samsara universe
Saman a category of a male renuniciate
Samani a category of female renuniciate
Shiksha Vratas guiding vows
Sharavak male householder
Shravika female householder
Sangh a community consisting of monks, nuns,
householders (male and female)
Samyaktava Bhava staying in equanimity
Saman Suttam a holy book of Jains
Sutra holy book or holy verses
Shakahari vegetarian
Tandoori Roti Type of Indian bread
Thali a food plate or items that we eat from
Tirtha Object of worship
Tirthasathan a holy place
Tirtha Yatra Pilgrimage to place of worship
Uttradhayan a Jain holy book
Veg vegetarian food
Vanaspati Ghee Hydrogenated oil for cooking
Vratas vows of restraint

Chapter
1
WHY THIS BOOK?
AN AHIMSA CRISIS: CONFLICT OR OPPORTUNITY—

YOU DECIDE
T his book is about ahimsa (non-violence), the nonviolent

way of life; it is written as a dialog with my other fellow
practitioners of ahimsa; especially Jains. This book is
intended for lay readers and discusses how they might practice
ahimsa today. It is not about the lifestyles of monks and nuns
of the Jain tradition or of any other tradition.
The Jain Way of Life (JWOL) and the Ahimsak (non-violent)
Way of Life (AWOL) are two sides of the same coin.
Nearly 2,600 years ago, Lord Mahavira, the last Tirthankar or
“ford-maker” of Jains, laid down a very specific and detailed
code of conduct for Jain laity in regard to the practice of
ahimsa in their daily lives. He, through his own self-practice,
preaching, and practical demonstrations also strongly objected
and revolted against the prevalent practices of himsa (violence)
in many customs and traditions of the day. These practices
included animal sacrifices in religious rituals, slavery; especially
of women, societal discrimination on the basis of caste,
gender, and economic status, and pollution and destruction of
the environment. Lord Mahavira made ahimsa the centerpiece
of his sermons and of his fourfold Sangh (community).
The concept of unconditional ahimsa towards all life forms is
the most profound contribution of Jains to India and to the
world. In India, ahimsa of the Jains has played a significant role in
shaping many customs and traditions, one being vegetarianism.
Since Lord Mahavira’s passing in 527 BCE, Jains, both in
their lifestyle and practice, have steadfastly, zealously, and with
utmost devotion, preserved this great treasure and inheritance.
Over the centuries, Jains have sometimes been subjected to
extreme forms of violence, but they have never wavered,
walked away from or compromised with ahimsa. For example,
when thousands of their temples and places of worship were
being destroyed, when their monks and nuns were being
tortured or when Jains in general were being discriminated
against, they found refuge in ahimsa.
During the partition of India into two countries, India and
Pakistan, in 1947, when many inhabitants in some parts of
India and Pakistan were engaged in uncontrolled himsa, Jains
too became victims of torture, looting, burning, rape, and
killing. Yet even in those testing and trying times, they did not
abandon ahimsa.
In fact, the Jain community may be the only living, continuous
example of ahimsa in the history of humankind. Throughout
the entire history of India, Jains have never been part of a
problem. They have always been a part of a solution. Such is
the legacy and practice of ahimsa by the Jains. One could say
that ahimsa and Jains are synonymous words.
Jain monks and nuns, with their most austere life style, strict
adherence to the code of ahimsa —in the case of digambra
monks not even possessing the clothing on their bodies —
become a living example of ahimsa even today that provokes
reverence and respect in the hearts and minds of all those
with whom they come in contact.
For centuries, Jains have steadfastly practiced ahimsa in
their daily lives. For example, they have predominantly been
vegetarian and vegan, will not use animal products in clothing,

furnishings, cosmetics, decorations, or in medicines. They have
generally avoided professions and businesses in which any
kind of known himsa to humans or non-humans are involved,
despite the potential for profit or personal gain. They shun
entertainments that involved the use or torture of animals.
Because of this boundary, Jains have avoided professions
such as agriculture, trading in leather, meat and meat related
businesses and investments, the hotel industry (where serving
meat and non-vegetarian products may be necessary), or
several pharmaceutical and cosmetics industries that require
use of animal based ingredients or testing on animals.
The “Three As” of Jains, Ahimsa, Anekant (non-absolutism),
and Aprigraha (limiting possessions), guide the lifestyle of Jains.
Not only are Jains vegetarians, but many Jains will not eat root
vegetables (to avoid killing the entire plant) and not eat after
sunset to avoid harm to many small insects during the night.
As traders and businessmen, Jains have generally observed the
highest standards of ethics, honesty, and morality. In many
cases, their verbal agreements were more solid and genuine
than written agreements used at the time. They preserved and
protected the environment and stayed away from businesses
where deforestation, burning and polluting the earth, air, and
water were involved.
Jains hardly ever started wars, but many times they were the
first to enlist in the military to defend their country, its honor,
and culture. Frequently, Jains and Jain monks permanently
changed the minds and behaviors of rulers and military
generals and encouraged movement from war and fighting
to peace and ahimsa. Even the 15th century Muslim emperor
Akbar issued royal proclamations to ban animal slaughter
during the Jain holy days, based on his relationship with
local Jains and monks and their influence on him. When 17th
century emperor Shah Jahan was building his famous Red Fort
in Delhi, he allotted a piece of land next door for use by Jains
only to build their temple (called Lal Mandir) because all the
Muslim emperors knew Jains as trustworthy and peace loving
people. Today, this Jain temple—still standing and in use —
also houses and supports the a bird hospital for the treatment
and care of injured and sick birds.
Surrounded by a majority Hindu community, Jains adopted
several Hindu rituals to assimilate and live with them in
harmony and peace. Even today, most Jain milestones, such
as the birth of a child, marriage, or death ceremony, are
conducted by Hindupurohits.
In India, Jains have been the biggest philanthropists (as part
of the practice of ahimsa) by establishing thousands of
animal and bird shelters, hospitals, leprosy centers, schools,
orphan care centers, and by running free medical facilities,
eye clinics, the famous Jaipur Foot for prostheses, and the
donation of hearing aids, wheelchairs and clothing to the sick,
handicapped, needy, and poor. They are generally one of the
firsts to show up to help at natural disasters such as famines,
earthquakes, floods, and hurricanes. For example, many Jain
doctors in North America travel to India and African countries
every year to provide free medical care.
Given instant connectivity in communication, commerce, and
travel today, the world has indeed become a global village. But
this interconnectedness foregrounds many important issues
involving pluralism, democracy, ecology, terrorism, violence,
nationalism, human rights, disease prevention and treatment,
and other health matters.
Also, complications that arise in areas of the environment, law,
business, and medicine, (including organ transplant, cloning,
stem cell research, genome research, abortion, and the spread
of new diseases), food production, transport, space initiatives,
and conflict at the local and global levels—all of these places
of possibility and connection have created new environments.
Unfortunately, some of these challenges are now shaking the
very foundations of ahimsa within the Jain community—
the very ahimsa they have treasured and preserved intact for
several thousand years.
For more than five years, I have been speaking frequently
with Professor Gary Francione, distinguished Professor of
Law and Philosophy at Rutgers University in New Jersey,
USA about practical ahimsa. Gary is not only a Jain but is
also passionate about ahimsa. In July 2009, I had a chance to
meet Gary for the first time. I spent three days with him at
the JAINA convention in Los Angeles, California, where he
gave a soul-searching keynote speech on ahimsa and ecology.
In the same year in October, I listened to his keynote speech
at the opening of JVB Preksha Meditation Center in Houston,
Texas. Both of his speeches created waves of emotion in me.
They, and the ensuing phone conversations with Gary, helped
convince me that there is an ahimsa crisis. This book is a result
of that sad realization.
Several other friends have kindled this fire within me—among
them Narendra Sheth in San Diego, California, Pravin K.
Shah in Raleigh, North Carolina, Fakirchand Dalal in the
Washington, D.C. area, Dilip V. Shah, a past president of
JAINA, and Professor Glenn Paige in Honolulu, Hawaii.
I was born and brought up in a religious, moral, and non-
ritualistic Jain family near Delhi, India. I have also lived in
the United Kingdom and the United States for the last 49
years. Since my twenties, I have been connected and intimately
involved with a large number of Jain organizations and
institutions in India, the US, the UK, France and Canada,
either as a member, founder, co-founder, member of the
executive committee, or chairman and president. I was the
national secretary (four years) and president (four years) of the
Federation of Jain Associations in North America (JAINA) as
well. Throughout this work, ahimsa has remained central and
North Star to my endeavors.
During my life, I have visited many Jain centers—not only
in the aforementioned countries, but also in Dubai, Belgium,
Singapore, Thailand, and Australia—and have participated in
their varied activities and celebrations. I have been fortunate
in meeting and interacting with practitioners from all four
components of the Jain sangh (sadhus, sadhvis, shravaks,
and shravikas), Jain acharyas, Jain community leaders and
also several hundred Jain youth throughout the world. I have
observed firsthand the practice of ahimsa as a Jain and from
within the Jain community. Most of my stories in this book
come from India (that is where 98% of Jains live) but there
are others that I have observed in the US and other places
where I have been living for past many years.
This book is a recollection and compilation of many of my own
observations, reflections, and reactions from these experiences
and relationships. In addition, I have included some incidents
that were told to me, or that I learned from the media. I believe
the stories are correct, though I cannot vouch for their complete
accuracy. It may very well be that what I heard or observed may
not be what actually had happened. But I want to assure readers
that I have not intentionally made up any of these stories, and
all of them speak to what I have learned, and what observations
I have to offer about the importance of ahimsa.
In this book, I have tried to cover the topics of himsa and its
practices, which consist largely of items we put in our mouths
(food, drink, medicine) but also deal with issues beyond thali
(our food plate). The majority of the book deals with macro
(sthool) issues of himsa as opposed to micro (sooksham) himsa
towards all five-sensed life forms—human and animal.
The terms “non–vegetarian” and “vegetarian” refer to what is
on one’s food plate—that is, what one puts in one’s stomach
through the mouth. A non-vegetarian’s food plate contains
flesh of any living being that moves, swims, or crawls. A
vegetarian does not eat flesh of animals, fish, or poultry but
may or may not eat eggs and dairy products. Beyond these
two food habits there is another life style called veganism.
Veganism, as a terminology and a lifestyle, refers to those who
use no animal or animal-based products for food, medicine,
clothing, body beautification or decoration.
In this book I have moved beyond these three lifestyles to
discuss the ahimsak (completely nonviolent) way of life, which
includes not only veganism but also ahimsa beyond food and
adornments. An “Ahimsak Way of Life” (AWOL) practitioner
strives to practice ahimsa in everything, consistently, both
inside and outside the temple or place of worship.
The bottom-line message of this book is to encourage the
reader to become and live as an ahimsak—this is something
to which we all must aspire. I am not at all saying that being a
practitioner of ahimsa only up to the level of thali is bad, but
we should not stop there. We all must go beyond thali. Living
an ahimsak way of life, I submit, is practical and also truly Jain.
In this book, I have also emphasized the phrase “you decide,”
quite repeatedly. Here, I am not at all defining or laying down
a code of conduct for each and every Jain to follow. On the
contrary, the practice of ahimsa and the extent to which one
follows it is always an individual choice that depends upon
one’s own circumstances, place, time, and geography. That is
why I have used the phrase “you decide” to emphasize that it
is your choice and not someone else’s absolute dictum.
I am compelled to write this book because I feel that the
practice of ahimsa is slipping within the Jain community. We
must take hold of ahimsa again and help the philosophy and
practice of ahimsa to flourish everywhere —within Jainism
and beyond —to the wider world. That way, we will have
many Mahatma Gandhis all around us!
A few final words of introduction: Please note that most of
my reflections are about himsa committed by human beings
to other human beings as well as to other five-sensed non-
humans. Only a small portion of my stories in this book
pertain to creatures that have fewer than five senses.
Please note that this book is not intended to be an academic
work. It is simply a narrative by one individual with inquisitive
eyes and a reflective mind.
For the sake of simplicity I will use the words “he,” “him,”
and “his” rather than “he/she” and “his/her” but keep in
mind that I mean both men and women.
In this book, I draw upon many real stories, case studies,
and observations I have made during my time in India and
in North America. The use of stories and case studies is a
powerful technique frequently employed by preachers and
professors. In fact, one major category of Jain literature is
called Kathaanuyog (meaning “full of stories and happenings”).
Stories and case studies convey a message much more clearly
and effectively than does a theoretical text, because readers
can relate incidents and events to their own lives.
In the following pages, I frequently mention myself, my
relatives, and my close friends, but not because of vanity. Some
of the stories I share are very personal and intimate. I do not
mean for them to sound self-serving and arrogant on my part
or accusatory or condemning of others. I am no paragon of
perfection in thought, word, or deed. Like all of my fellow
humans, I have flaws, weaknesses, and shortcomings. And I
have committed much himsa, though mostly unwittingly and
out of ignorance. But upon learning of my mistakes, I have
constantly and as humanly possible, strived to change, make
amends, and apologize for committing himsa.
I am not a successful role model, either. Despite frequent
discussions about ahimsa, I have not influenced even a single
person in my own household to become vegan or a follower
of the broader aspects of ahimsa.
Interestingly, the one person I recall upon whom my words
have had an effect is a non-Jain. About five years ago, I was
visiting with a classmate from my college days in India. During
our conversation, he told me that he is a vegetarian and eats
meat rarely. I responded, “Either one is pregnant or not
pregnant. There is no such thing as half-pregnant or partially
pregnant.” He thought about it and after a few days called me
to say that he has decided to become fully vegetarian.
Yes, it was easy to preach to him. But it is harder to walk the
walk myself. Since I am vegan only 95% of the time, I cannot
claim to be a complete vegan either. I am trying to be, but
sometimes my willpower weakens. I don’t let my downfalls
discourage me. I pick myself up and keep walking on my
journey toward observance of ahimsa in all aspects of my life.
Whether the stories are mine or from other sources, all are
reflections of how ahimsa is practiced—or not practiced—
within the Jain community today. Readers may find some
of the stories gruesome, but rest assured that they are not
fabricated or exaggerated. I apologize for not naming all of
my sources; sometimes I have forgotten the name, other times
it is best left unsaid.
While writing this book, I sought the views of some of my
friends about what I was writing. Quite a few were disappointed
that my book was not about ahimsa as a philosophy. They
were expecting a theoretical and academic book and not this
critical and honest reflection. Several other friends warned
me that many Jains will feel hurt and may even accuse me of
seeking to injure their feelings. In fact, they advised me either
not to write this book at all or that I should write something
“feel good.”
However, I feel strongly about ahimsa and what is happening
within my Jain sangh. This is not healthy. I feel hurt and that
is the impetus of this book.
If some readers feel hurt by anything I have written, that
will amount to himsa on my part. I sincerely say to them
“michchhami dukhadam,” (I ask for unconditional forgiveness).
If, on the other hand, this book fosters open, honest, rational,
and critical discussions within the Jain community, I will feel
myself very blessed.
I trust readers will reflect on the message and not on the messenger.
Thank you, Jai Jinendra, and Dhanyavaad.
Sulekh C. Jain,
Houston, Texas, USA
December, 2014

Chapter
2
AN OVERVIEW OF AHIMSA
  For protection of all lives
  Religion is taught to us.
  Therefore Ahimsa is
    Essential part of religion.
(Source: Great Indian Epic Mahabharta)
I ’d like to begin this chapter with a poem on ahimsa written

by a ten-year-old Jain girl in San Diego, USA.
I want to be Jain
I want to feed the hungry
I want to wipe the tears of the sad
I want to give to the needy
I want to be Jain…
I want to push all the anger out of my heart
I want to make room for forgiveness instead
I want to ask for forgiveness for bad things I may have done
I want animals to live and be free
I want people to understand animals are like us
I don’t want to use them for my needs
I don’t want to lie or cheat
I don’t want to take advantage of others
I want to be honest and truthful
I don’t want to insist that I am correct
There are more than one right answers to a question
If I don’t insist I am right, there will be not fights
I want to be a Jain…
Bhagwaan Mahavir
Let me walk on your path
The path that took you to liberation
Let it take me there too
Let me spread love, peace and joy
Oh how I want to be Jain…oh how I want to be Jain!!!
—Rutvi Shah, - age 10 - San Diego, USA
JAINISM: A LIVING TRADITION

Jainism, an ancient religion originating from India- along with
Hinduism and Buddhism- is an integral part of India. The
Jain tradition, which enthroned the philosophy of ecological
harmony and non-violence as its lodestar, flourished for
centuries side-by-side with other schools of thought in ancient
India. It formed a vital part of the mainstream of ancient
Indian life, contributing greatly to its philosophical, artistic
and political heritage. During certain periods of Indian history,
many ruling elites as well as large sections of the population
were Jains.
Although the eight to ten million Jains estimated to live in
modern India, constituting a tiny fraction of its population, the
message and motifs of the Jain perspective, its unconditional
reverence for life in all forms, and its commitment to the
progress of human civilization and to the preservation of
the natural environment, continue to have a profound and
pervasive influence on Indian life and its outlook. Jainism,
with its distinctive views on matters such as non-violence and
intellectual relativity, has relevance to the life and thought of
not only of this century but also for many centuries to come.
Jainism has succeeded in maintaining its identity and integrity
as a separate system in the midst of preponderant Hinduism.
Jainism is a complete system with all necessary branches such
as ontology, metaphysics, philosophy, epistemology, ethics, and
rituals. It has its own scriptures, temples (architecturally, some
of the most beautiful temples in India are the Jain temples)
and deities, places of worship and pilgrimage, and its own
festivals and fairs. The organized religious group (Sangha)
consists of ascetics and householders of both genders.
Jainism was not founded by any one individual. It is a
philosophy, which developed over a long period of time
and then acquired its own distinctive status within the broad
Indian system. Its last spiritual propounder, Lord Mahavira,
was a contemporary of Lord Buddha and more than 2500
years ago he lived in the same Indian state of modern Bihar,
as did Lord Buddha. Lord Mahavira’s teachings exerted a very
strong influence on Indian thought and way of life.( source,
Late Dr. L. M Singhvi).
It is worth mentioning here that in the year 2001, Jains
the world over celebrated the 2600th birth anniversary of
Lord Mahavira (he was the 24thTirthankar. The 23rd, Lord
Parshavanatha, was 250 years before him and the 22nd, Lord
Neminatha, a contemporary of Lord Krishna of the Hindus,
was at least two thousand years before the 23rdTirthankar).
The Sanskrit word ‘“Jain” means the followers of Jinas—those
who conquered their selves by conquering their own inner
enemies and passions of anger, greed, ego, deceit, attachment,
aversion, hatred…and attained complete perfection and
omniscience. Jainism is well known in India, but because
of its non- proselytizing (noncoversio) nature, it is relatively
much less known outside India although its principles of non-
violence and intellectual relativity are quite well recognized. In
the twentieth century, the most vibrant and illustrious example
of Jain influence was that of Mahatma Gandhi, acclaimed as
the Father of the Indian Nation. Gandhi’s spiritual mentor
and friend, Shrimad Rajchandra, was a Jain. The two great
men corresponded, until Rajchandra’s death, on issues of faith
and ethics. The central Jain teaching of ahimsa (non-violence)
was the guiding principle of Gandhi’s civil disobedience in the
cause of freedom and social equality. His ecological philosophy
found apt expression in his observation that the greatest work
of humanity could not match the smallest wonder of nature.
The essence of Jainism is concern for the welfare of every
being in the universe and for the health of the universe itself.
To that end:
• Jains believe that animals and plants, as well as human
beings, contain living souls. Each of these souls is
considered of equal value and should be treated with
respect and compassion.
• Jains are vegetarians and live in a way that minimizes
their use of the world’s resources.
• Jains believe in reincarnation and seek to attain ultimate
liberation - which means escaping the continuous cycle
of birth, death and rebirth so that the immortal soul
lives forever in a state of bliss.
• Liberation is achieved by eliminating all karmas from the
soul.
• Jainism is a religion of self-help.
• There are no gods or spiritual beings that will help
human beings.
• The three guiding principles of Jainism, also known as
the “three jewels,” include right/rational belief, right/
rational knowledge and right/rational conduct.
• The supreme principle of Jainway of living is non-
violence (ahimsa).
• Ahimsa is one of the five mahavratas (the five great
vows). The other mahavratas are non-attachment to
possessions, not lying, not stealing, and sexual restraint
(with celibacy as the ideal).
• Jains understand that 2600 years ago, Lord Mahavira
gave Jainism its present-day form.
• The texts containing the teachings of Mahavira are called
the Agamas.
• Jains are divided into two major sects; the Digambara
(meaning “sky clad”) sect and the Shvetambara (meaning
“white clad”) sect. This distinction refers to the clothing
of the sadhus; no clothes or white clothes respectively.
• Jainism has no pujaris or purohits. Its spiritual and
religious people are monks and nuns, who lead strict and
ascetic lives.
Source: BBC web site.

Ahimsa (nonviolence) is the central part of Jainism. Ahimsa
means the absence of the desire to injure or kill and a
disinclination to do harm. It also means both mental and
physical concern for the welfare of others; humans and non-
humans.
In the following pages we will describe the relationship
between Ahimsa and Jainism and its unique foundation.
THE CONNECTION BETWEEN AHIMSA AND

JAINISM
Nearly 2,600 years ago, Lord Mahavira laid down a very
specific and detailed code of conduct for Jain laity in regard
to the practice of ahimsa in their daily lives. He also, through
his own self-practice, preaching and practical demonstrations,
strongly objected and revolted against the prevalent practices
of himsa (violence) in many customs and traditions of the
day. These included animal sacrifices in religious rituals;
slavery; societal discrimination on the basis of caste, gender,
and economic status; and pollution and destruction of the
environment. Lord Mahavira made ahimsa the centerpiece of
his sermons and of his fourfold Sangh (community).
This concept of unconditional ahimsa towards all life forms
is the most profound contribution of Jains to India and to the
world. In India, the ahimsa of the Jains has played a significant
role in shaping many customs and traditions, one of them
being vegetarianism.
As Dr. Atul Shah, chief editor of the London-based Jain Spirit
said, “For Jains, Ahimsa is an everyday word. However, for
many people, violence is an everyday experience. They would
not think twice about arguing with someone or even having
a fight. Many do not care how or where their food comes
from—they seem to be angry all the time. A non-vegetarian
diet is the norm and vegetables the exception. The message
of Ahimsa is quite remote from their day–to-day life. Many
of these people have not experienced genuine love—ever. To
them, it is normal to argue. And the modern world of greed
and materialism exacerbates this violence.” (Reference Add)
As the centerpiece of Jainism, ahimsa is the aatmaa (soul) —
it is the only vehicle (means) to cross this ocean of Samsara
(worldly existence). (Reference Add)
In reality, ahimsa and Jainism are two sides of the same coin.
Jainism stands on the pillar of ahimsa. Prof. Gary Francione of
Rutgers University defines ahimsa as “staying in equanimity”
(samyaktva bhaav) and notes that any step away from equanimity
is himsa or can be understood as walking towards himsa.
Himsa (violence) refers to any action accompanied by the
giving of pain or rise of passions, whereas ahimsa is about not
inflicting harm and pain to one’s self or others in thoughts,
words, or actions.
In Jain cosmology, animals also possess a moral and spiritual
dimension. A favorite Jain tale relates to an elephant, the
leader of a large herd, caught in a raging forest fire. Seeking
shelter, all animals crowded around a lake, leaving no room for
him to maneuver. After a while, the elephant raised one leg to
scratch himself, and a small hare/rabbit swiftly occupied this
tiny vacancy. Feeling deep compassion for the small animal,
the elephant kept his leg raised for more than three days until
the fire died out and the hare/rabbit departed. By then, his leg
had gone numb; he toppled over, unable to set his foot down
and walk again. Maintaining purity of mind until he died, the
elephant severed all ties with his animal destinies. He was later
reborn as Prince Megha, son of King Srenika of Magadha,
and became an eminent Jain monk under Lord Mahavira.
This is the essence of ahimsa in Jaina philosophy—it is
compassion, empathy, a profound wisdom that a common
Atman pulsates in all beings, making each equally worthy of
life, and denying the human-made hierarchy that sets a human
or more-powerful mammal above a creature that it has the
power to kill. Ahimsa is not a passive or mechanical act of
merely refraining from an act of violence; it is a proactive
affirmation of divinity in all creation.
According to Jainism, true religion is that which sustains all
species of life and helps to maintain harmonious relationship
among them. The entirety of Jain ethics tends towards
translating the principle of ahimsa into practice.
For Jains, their identity and trademark is ahimsa and that is
what differentiates them from non-Jains.
WHAT DIFFERENTIATES A JAIN FROM A NON-

JAIN?
The truth of the matter is that Jains don’t have a monopoly
in having a rich history and culture, and in serving the public
good. Many other religions and religious communities have
similar attributes and contributions.
Jains tend to be affluent, but so are many other members of
communities of faith. Jain sadhus lead an austere way of life,
but there are also similar ascetics in many other faith traditions.
Jains emphasize yoga, meditation, and fasting. Yet here, too,
one can find identical practices in non-Jain traditions as well.
Like many non-Jains, some Jains also worship idols. Similarly,
like many othernon-Jains, some Jains also believe in the
existence of some kind of supernatural power, which many
religions call “God.”
Outwardly, nearly all Jains with an Indian ethnic background
have facial features, complexions, dress habit, and celebrations
of all major life events similar to most other inhabitants of
the Indian subcontinent.
So, what is the distinguishing mark of a Jain? Nothing really.
There is no identifiable, unique attribute possessed by a Jain.
Jains are like everybody else.
But, if one has to point to the single most notable attribute
of a Jain, it would surely be ahimsa. Ahimsa not in talk, not
in slogan, not in worship, but ahimsa in continuous practice,
inside and outside the temple and places of worship, and as
a way of life and all the time. Ahimsa should be the nature
(savabhaava), conduct and character of a Jain. Only when one
is practicing ahimsa can one be called a Jain. Ahimsa is the
core, the identity, the religion, and the ornament of a Jain.
Being a Jain is more than a title relating to religious identity.
It signifies that the person believes in ahimsa and practices
ahimsa in his journey of life. So, to that end:
…a Jain is the one who is a true symbol of nonviolence, love, compassion,
peace, harmony, and oneness with all. Ahimsa is likened to compassion,
the ability to feel for another’s suffering. A Jain is one who feels the pain
of others and actively and proactively does his very best to reduce or
alleviate that pain.
Ahimsa, this core philosophy of Jains, cannot be fully understood
without first understanding the nature and the role that Karma
doctrine plays. According to Jain philosophy, ahimsa and karmas
are inter-related and hence a clear understanding of the two and
their co-destiny or interdependence is essential.
Jains believe that himsa is the sole cause of the inflow, binding,
and increasing of the karmic load and only ahimsa leads to
the stopping and shedding—and thus the reduction of the
karmic load. Now we will turn in earnest to karma and its
mechanisms—ahimsa or himsa.
FOUR STAGES OF KARMAS

In Jain philosophy, significant emphasis is given to the four
stages of karma. These include:
• Inflow (the incoming movement) of karma, called Asrava,
• Binding of karma, called Bandha,
• Stoppage of the inflow of karma, called Samvar, and
• Annihilation or destruction of karma, called Nirjara.
All un-liberated (mundane) souls are bound by karmas. The
quantity and intensity of the binding and quality of karmas
(karmic load) depend upon one’s own actions in life.
Karma can be likened to a dust storm around a house. As
soon as the window of the house is opened, the dust particles
start coming in. This is asrava or inflow. The quantity, intensity,
and quality of incoming dust particles is now controlled by
the speed of the incoming particles, how much of the window
is open, for how long and whether the window has some kind
of wire screen on it or not.
Now the dust particles stick and accumulate onto the floors and
walls of the house. This is Bandha, or binding or attachment.
After a while the window is closed slightly or completely. Then,
the inflow of the dust is either reduced or completely stopped.
This is called samvar (stoppage). Now, the owner of the house
takes a vacuum cleaner and removes all or some of the dust
particles. This is called nirjara (annihilation or destruction), or
reducing the karmic load of the particles.
Himsa is the cause of asrava (influx) of papa (bad or sinful)
karma and ahimsa is the path to punya (good deeds) and
samvar (stoppage of inflow) of karma.
This world (samsara) is comprised of two major entities: living
matter (jiva) and nonliving matter (ajiva). The latter has no life
at all. In the act of himsa, the perpetrator and the sufferer are
always the jiva, not the ajiva, though it’s possible that nonliving
matter (ajiva) may be used by the jiva as a means to perform
himsa. However, it is certain that, on its own, nonliving matter
(ajiva) does not commit himsa, except when assisted by natural
forces such as gravity, wind, water, heat, or light, earthquakes,
tsunamis, floods, fires, tornadoes, hurricanes, for example, in
which jivas may be harmed or killed. The difference between
the two is that in natural calamities, the jivas are affected (and
hence suffer), but the doer (the earthquake, for example) has
no motive or intention to cause pain and suffering to others.
A soul attracts and binds karmas with other souls and living
matter only and not with non-living matter (ajiva or pudgal). But
in this binding, one may use the help of non-living matter as a
means or mechanism to do himsa to one’s self or to other souls.
The following diagram shows the mechanism through which
one soul (jiva), due to its transactions, attracts and binds
Figure shows “Me,” in relationship with others and with those whom I
bind karmas
karmas with other souls (jivas) only but not with non-living
matter (pudgal).
In Jainism, to practice minimum himsa, all sadhus (monks)
and sadhvis (nuns) take five great vows, called mahavratas.
Similarly, all lay people are advised and supposed to take five
small vows, called anuvaratas, plus seven additional vratas
(siksha vratas) for a total of twelve vows.
In theory, both mahavratas and anuvratras are the same except
a difference in the emphasis on practice of ahimsa. These
five vows are: ahimsa (nonviolence), satya (not telling lies),
aprigraha (non-possession and non-attachment), achorya (not
stealing) and brahamcharya (celibacy). If we look closely at
these five vows, we will see that ahimsa is the core of each and
also the most fundamental and pivotal vow. The other four are
sub-categories and are hence subordinate to the first vow in
the practice of ahimsa. Ahimsa is the means—like a boat—to
crossing the ocean of samsara. Without the utmost practice
of ahimsa, one cannot get rid of accumulated karmas; in fact,
one cannot even stop the inflow of new karmas. The other
four vows are like the engine, oars, or sails helping the boat
move, propelling its progress across the ocean.
For Jains, the guiding slogan and motto is “ahimsa parmo-

dharama,” which means that ahimsa is the supreme religion,
that is, there is no greater religion than ahimsa.
The following famous aphorism from Jain scriptures sums it all:
“Dhammo mangal mukkittham, ahimsa sanj-mo-tavo, deva
vitam naman-santi, jass-dhamme saya mano.”
This means, “that which is nonviolence, self-restraint, and
austerity is dharma” (spiritual values). It is by virtue of
spiritual values that supreme spiritual beneficence results. To
him whose mind is absorbed in spiritual values even gods pay
homage (Saman Suttam-82).
In this sutra/aphorism, ahimsa, sanyam (restraint) and tapah
(penance) are mentioned as the three most auspicious virtues.
Using again the metaphor of ahimsa as a flawless boat sailing
smoothly on the water, it is obvious that as soon as himsa
is committed, the boat gets a hole in its bottom and starts
leaking and accumulating water and thus sinking. As soon as
sanyam (restraint) is applied, the occurrence and magnitude
of himsa is reduced, the hole starts becoming smaller, and
less and less water seeps in. With further restraints (we can
imagine applying the brakes fully), the hole in the boat is
completely plugged and no more water leaks in. Now, by
doing penance (tapah), the accumulated water is thrown out
of the boat. Here tapah is like a bucket used to throw away the
accumulated water.
PICTURE OF A BOAT, a popular metaphor explaining the

cycle of Karmas
In Acarangsutra it is said, “ahimsa is pure and eternal.” The
concept of nonviolence is not restricted to human beings
but can be embraced by the whole universe. Nonviolence is
observed by Jain practitioners as a rule of nature. Abstinence
from harming or killing others must be observed in thought,
word, and deed. The mere thought of hurting or killing is
as immoral as actually killing. Hence, according to Jains, the
principle of ahimsa implies purity of thought, word, and deed,
actuated by universal love and mercy. There are 106 types of
violence, as analyzed in Jainism. What is important to note
is that Jain ahimsa is extended equally towards human and
sub-human life. Ahimsa reverences not only mankind but all
organic life.
There are many terms that define ahimsa—not just
nonviolence, but also compassion, not injuring, not hurting,
not harming, not interfering, not disturbing, and not killing,
as well as the Sanskrit words karuna, anukampa, and daya. But
none of these terms come close to defining the magnitude
and full impact of ahimsa.
An eminent American professor once commented that
the Hippocratic oath, which medical doctors take during
graduation, is based on ahimsa. Similarly, the Jain concept of
paras-prop-graho-jivanam (all life forms are bound together
and dependent on each other for their support) gave rise to
the whole ecological movement.
Surely there are hundreds of similar practical, cultural,
and philosophical examples showing how Jainism and its
philosophy of ahimsa have shaped many traditions and
practices in the conduct of business, justice, medicine, and
other disciplines.
The spark of himsa starts in the mind, which, if not controlled,
becomes a fire in speech and, if still not controlled, becomes
an inferno by the time it reaches the stage of action.
It is important to note that while mental himsa affects only
oneself, verbal and physical himsa affect both one’s self and
others, directly and indirectly.
Ahimsa is not only the supreme religion or virtue but is also
the only motto or identity of a spiritual person. Without the
practice of ahimsa, one cannot be a practitioner of spirituality.
The one who follows ahimsa (including householders and
mendicants, sadhu, sadhvi, shravak and shravika) is called
ahimsak. An ahimsak not only believes in ahimsa but also
actively and proactively practices and lives by ahimsa in his
daily living, moment by moment.
Some form of himsa in life is unavoidable. But an ahimsak
is always mindful, practices ahimsa with utmost care and due
diligence, and strives to find an alternative to minimize himsa
continuously, in all circumstances and ways. For an ahimsak,
ahimsa is the only way of life and he constantly strives to
avoid harm to any living being by thoughts, speech, or actions.
Such a code of conduct can then be called the Ahimsak Way
of Life, or AWOL.
All jivas (life forms) have in common four essential traits; these
include: hunger, reproduction, sleep, and fear. Only humans
have the freedom to make a choice of what kind of food to
eat (with minimum of himsa) or what kinds of clothing to
wear (again, with minmimum of himsa). All nonhuman life
forms (jivas who have from one sense up to five senses) don’t
have as much freedom of choice. They operate in these four
essential areas based on natural instinct and need.
An act of himsa by a jiva can be divided into two categories; the
act is either a natural habit, or instinct, such as a carnivorous
animal (predators) killing other jiva for food, or a choice, in
which the chooser and doer of himsa is generally a human
being.
In this samsara, human beings cause the greatest himsa because
they choose to cause himsa. They are not required or forced to
commit himsa through either habit or natural predisposition.
The reason human beings cause himsa for food is that they
choose to kill other jivas. Humans also have choice to refrain
from killing and thus to live a healthy life by consuming only
plant-based foods. Generally, only humans hoard, enslave
others, engage in wars, destroy the environment, kill and rape
for pleasure, commit assaults, terrorize others, or participate in
trafficking of other beings. No other species does such things
and thus cause such massive amounts of himsa, all by choice.
HIMSA COMMITTED BY A HUMAN AGENT

NON-
HUMAN
ACTION HUMAN
HARMED?
HARMED?
To enslave Yes Yes
Torture Yes Yes
Human trafficking Yes Yes
Vivisection in medical and other scientific
Yes Yes
training
Labor Yes Yes
Prostitution and sexual assault Yes Yes
Capital punishment Yes Yes
Legal penalties; prisons Yes Yes
Agriculture Yes Yes
Discrimination based on race, gender, age,
Yes No
religion, or other factors
Religious and cultural customs and
Yes Yes
celebrations
Genocide Yes Yes

For food No Yes
For transport of goods Some Yes
For medicines No Yes
For beauty aids No Yes
For furnishings and decorations No Yes
For clothing No Yes
For testing of machines, chemicals No Yes
Hunting No Yes
For recreation and entertainment Some Yes
In wars and battles Yes Yes
Ingredients in food and chemicals No Yes
In damage to the environment Yes Yes
Rodeo, cock and dog fighting, bull runs No Yes
In the circus Yes Yes
Now that we have established that ahimsa is the most humane

and essential part of survival for the human race, we will now
examine the history of ahimsa and its foundation.
HISTORY OF AHIMSA
The doctrine of ahimsa was founded by Eastern teachers
several millennia ago. Almost all thinkers and founders of
religious orders universally accept ahimsa as a core principle of
human conduct. Though truth-seekers like Mahavira, Buddha,
and Jesus Christ, philosophers like Lhotse and Confucius,
and stalwarts like Pythagoras were separated by geographical
boundaries, their work speaks to the eternality of truth. In
Jainism in particular, nonviolence is considered a supreme
moral virtue (ahimsa parmo dharma).
An analysis of the different religions and philosophies of
India and perhaps the whole world shows that the sramana
tradition—of which Jainism and Buddhism are two religious
expressions emanating from almost the same place and time
in India—describes ahimsa/ nonviolence as the heart of the
doctrine to eliminate pain. A further analysis shows that Lord
Mahavira, a few years senior to Buddha and the latest Ford-
maker of Jainism, experienced and envisioned the subtlest
form of nonviolence and thus made it the very heart of
all his doctrines, ethics, and spiritual practices. He defined
ahimsa/ nonviolence in the first limb of Jain canons, known
as Acaranga, as follows:
“I so pronounce that all omniscient lords of all times state, speak,
propagate, and elaborate that nothing which breathes, which exists, which
lives, and which has any essence or potential of life, should be destroyed,
or ruled, or subjugated, or harmed, or denied of its essence or potential.”
He further said, “That which you consider destroying or disciplining or
harming or subjugating or killing is [like] yourself. The results of your
actions have to be borne by you, so do not destroy anything.”
The above doctrine, preached by Mahavira, is based on the
eternal truth that “the nature of all living beings is to be happy,
peaceful, and enjoy bliss.” Put another way, nonviolence is our
very nature.
Convergent validation for this thesis of non-killing, and its
ontological nature, can be found in the first global survey of
deaths by suicide, homicide, and war, conducted by the World
Health Organization. The survey concludes that “violence is a
preventable disease.”*
Later, in the tenth limb of Jain canons known as Prasna
Vyakarana, Mahavira explained the practice of nonviolence
in social activities by using sixty-four synonyms, such as
kindness (dayā), compassion (anukampā), security (rakşā),
salutariness (kallāņa), fearlessness (abhaya), non-killing
(amādhā), equanimity (samatā), forgiveness (kşamā), service
(sevā), friendship (maitri), pity (dayā), tolerance, and so on.
This wide variety of synonyms speaks to the many possible
manifestations of ahimsa in daily life.
To further explain his doctrine of nonviolence, Mahavira, in
an unprecedented way, classified living beings in two primary
6 “World Report on Violence and Health,” World Health Organization, last
accessed September 5, 2013 http://whqlibdoc.who.int/publications/2002/
9241545615_eng.pdf

classes: pure/liberated soul (having no karmic load) and
impure /mundane soul (having karmic loads). He further sub-
classified impure souls into six subtypes according to their
bodies. The two primary classes are:
1. Sthavara, or immobile, living beings that cannot move on

their own to achieve their objectives, such as their need for
air, water, or fire. This category includes one-sensed beings.
All vegetation, plants, and trees belong to this category.
2. Trasa, or mobile, living beings who can move on their own
to achieve their objectives. The beings in this category,
from ants to humans, can have two-to-five types of sense
organs.
Today, contribution by the sciences to ecology and various
conservancy policies and practices can be considered a direct
corollary to Mahavira’s definitions of ahimsa and living
beings. The self-rejuvenating nature of air and water, and
their recovery from certain levels of pollution are based on
the concept of these resources being living entities. Accepting
this definition of our natural surroundings is of immense use
in achieving ahimsa.
At the spiritual level, Jains have equated violence with sin,
which is considered the greatest cause of karmic bondage and

which results in transmigration and the pains associated with
it. Hence, when I commit violence against someone else, the
first person to be hurt is me, as I bind bad (sinful) karmas
immediately.
Further violence originates in and is committed at the mental
level the moment we start scheming. Mental violence is
manifested either through speech or bodily actions, or both.
When we start planning violence, we experience its immediate
effect in enhanced blood pressure, stress, and loss of control
of our senses. It is then committed either directly, by our own
activities of mind, body, and speech, or indirectly, when we
condone and inspire others who are performing violent acts.
Ahimsa is the only golden thread that runs through all
religions. Most religions differ from one another in all manner
of doctrines and definitions, from the definition of divinity
and question of who holds divine natures, to the question
of whether life exists after death. Despite these disparities,
all religions emphasize a strong, common thread: ahimsa,
nonviolence, compassion, karuna, peace, and love. The
details and degree of ahimsa may differ from one religion to
another, but as a principle they all agree. Thus, ahimsa unites
all religions.
THE BASIS OF AHIMSA IN JAINISM

In Jainism, ahimsa is the basis for the fundamental right of the
existence of all life forms (jiva). According to Jainism, we must
each remember, “I am a soul, not a body. I am eternal, constant
and pure. All around me in this universe (irrespective of what
life form/shapeone is), every single living being, big and small,
human and non-human, plant and organism, has a soul just
like me. All souls are eternal. Each soul is independent and
individual. All souls are spiritually equal to one another. Each
soul has the same inherent attributes of infinite knowledge,
infinite perception and infinite consciousness. All souls want
to live in peace and happiness. Each soul has the same feelings
for happiness and suffering. No soul wants or desires suffering.
All souls have the same rights to live peacefully and undisturbed
as I do. Since all souls are just like me and have the same rights
and privileges as I do, I have no right to harm, kill, torture,
disturb or interfere in any way in the life and existence of
another soul.”
This respect for the equality of every single living thing forms
the basis of ahimsa. Because ahimsa is the highest attribute
and the greatest religion, the Jainism’s most fundamental
motto is “live and help others to live.”
Jains envision the broad and all-encompassing definition of
ahimsa as follows:
“Mentally, verbally, physically,
Directly, indirectly, knowingly, unknowingly,
Intentionally, and unconditionally,
Not by self, not through others (engage or ask others) and
Not condone or provide support to others in any shape or form
To injure, harm, abuse, oppress, enslave, insult, discriminate, torment,
persecute, torture or kill,
Any creature or living being (humans and non-humans) however so small,
Is nonviolence (ahimsa).”
In addition to this all-encompassing definition of ahimsa,

there are many others. For example, these include: “[the] non-
severance of vitalities (pranas) of self or others is Ahimsa.”
Similarly, compassion (karuna) is defined as “developing fellow
feelings or distress at the suffering of other living beings.” In
other words, to consider another’s suffering as your own is
compassion.
Ahimsa has many connotations. When we say “ahimsa,” we
generally think of not killing or not hurting others through
words or actions. But this is perhaps only ten percent of
the fullness of ahimsa. Like a glacier, most of its meaning is
initially hidden.
When seeking to define ahimsa, Tulsi, a Jain Acharya and 20th
century social reformer, described three conditions that must
be met, Tulsi exhorts;
“First, do not kill or hurt any living being, mentally, verbally
or by actions, even to the extent of not inspiring others who
commit himsa. Second, extend equanimity towards all living
beings. Positive values such as respect, love, kindness, and
compassion towards all are included in this. Third, be vigilant.”
The first two occur when another being is involved. The third
is internal. Whatever the time of the day, whether living in
solitude or in a group, whether asleep or awake, there must be
self-awareness. Whatever we do, we should do knowingly, said
Acharya Tulsi. All our actions, our words, and our emotions
should be positive; this is ahimsa.
The first condition is a “do not.” The other two conditions
are “do” commands. A combination of all three is a complete
definition of ahimsa, or nonviolence. Being an ahimsak
(non-violent) is symbolized by inner harmony and is an
accomplishment in itself. All other triumphs will naturally
follow.
The definition and necessity of ahimsa is absolute, universal,
unconditional, and eternal. There are no loopholes. The
definition of ahimsa is not subject to different interpretations
to suit the convenience and circumstances of a practitioner.
Professor Padmanabh Jaini calls ahimsa the “central concept
of Jaina ethics.”7 While all Indian philosophical schools attach
great importance to this concept, “none has carried it to
the extreme of the Jainas. For them it is not simply the first
among virtues but the virtue; all other restraints are simply
elaborations of this central one.” By practicing ahimsa, Jains
hope to avoid both deliberate as well as accidental injury to
all other living beings. The practice of ahimsa is the first step,
7. Padmanabh S. Jain, The Jaina Path of Purification (Delhi: Motilal Banarsidass
Publishers, 1998), 8-9.

but Jains also hope that attitudinal changes will accompany
practice. A practitioner hopes to reach a state of consciousness
where he realizes that he is not his possessions, his body, or
even his mental states. Moreover, a new awareness of “a
strong feeling of identification with all [living] beings” and the
realization that “every living being possesses a soul that may
be capable of attaining omniscience” accompany practice as
well. In turn, “this awareness of the basic worth of all beings,
and of one’s kinship with them, generates a feeling of great
compassion…for others.” Jains, then, begin with a desire to
end their perpetual rebirth into suffering bodies, and arrive
at a place of deep compassion for all living things through
attitudinal changes that accompany the practice of ahimsa.
Professor Gary Francione says, “I consider the principle of
ahimsa to be the principle of democracy of existence of all
life forms. In my opinion, anekanatavada —the Jain principle
that no single point of view affords the complete truth —does
not give us the freedom to choose a different interpretation of
ahimsa. Ahimsa has only one meaning.”
According to Jainism, ahimsa is every person’s dharma (duty).
It is to be practiced all the time with all the energies of the
practitioner. It is not for sermons and preaching. It is for
practice.
Having understood the basis and the definition of ahimsa, now
we turn our attention to the types, classification, and intensity
of himsa, and to how ahimsa is committed and practiced.
THE TWO TYPES OF AHIMSA

The practice of ahimsa can be eitherpassive, which is
manifested by not causing harm to others in any shape or
form (also known as “live and let live”), or active, proactive
or positive, which evidenced in the principle of helping to
alleviate the suffering of others to the best of one’s ability
(also known as “live and help others to live”). In this sense,
ahimsa means that when an act of himsa is being committed,
one cannot be a mere bystander or spectator.
THE THREE WAYS TO COMMIT HIMSA
The first way to commit himsa is with mental (bhava) himsa.
This causes mental harm primarily to one’s self (svabhava
himsa) and may be also mental harm to others (parabhava
himsa). This violence in thought is always committed before
action. Violence in thought, or psyche violence, (bhava himsa),
is the true violence.
Mental violence to oneself can be done under when someone
is in an agitated state of mind, or during circumstances that
foster such states of mind. For instance, when a person is
on the verge of committing suicide, he experiences extreme
mental turmoil, which destroys his inner peace, contentment,
joy, and purity of soul.
Mental violence to others happens when a person, through
his attitudes or actions, evokes feelings of anger, fondness, or
greed (just a few examples) in another person. In other words,
he intentionally disturbs the mental peace (the bhava prana)
of the other person.
When we intend to hurt or harm others, we give birth to
kashayas (sins) such as anger, deception, pride, greed, love,
and hate. Thus we always first commit violence to the self in
the process.
This mental himsa is like starting a fire. It always sparks further
himsa.
A second category of himsa is vaani or verbal himsa. Here, a
little spark quickly becomes fire. What is in mind comes out
in speech.
The third way to perform himsa is through physical (kaayaa)
himsa. Here, the fire becomes an inferno, destroying everyone
in its path. Here, too, the mental and verbal himsa unite with
the physical to become partners.
A Jain scripture, the Dasavaikalika sutra states: “No sin accrues
to one who walks, stands, sits, sleeps, eats, and speaks with
vigilance.”
Since mental/bhaava himsa is the most dangerous, because it
can lead so quickly to other forms of himsa, a good rule is to
control it so that it doesn’t spread to verbal and physical levels.
Here’s an example of how the mere intention to harm (mental
himsa) is can be more dangerous and harmful than verbal and
physical himsa:
In a town, one butcher makes his living by going into the
forest, catching and killing birds, then selling their meat. One
day, he takes his vast net into the forest, spreads it on the
ground, sprinkles lot of bird feed on the net and hides quietly
in the bushes and waits for the birds to come and eat the bird
feed. Many hungry birds show up and start eating. At the same
time, an ahimsak happens to walk by and sees the birds on the
net eating their food. He realizes what is going to happen to
these birds. So he blows his whistle to save them; the birds are
kept from being caught, and they all fly away.
Let us examine the bhaava, or mental intentions and actions
of both the butcher and the ahimsak.
If we look at the butcher at the moment when the birds are
hungry, he is doing nothing more than feeding them. He has
not yet harmed them in any way. His physical action is that
of compassion. However, his real intention is to catch and
kill them. Here, his intention is bad but his action at that very
moment is good.
Now, let us look at the ahimsak /compassionate person. By
blowing his whistle, he deprived the hungry birds of their
food. His physical action is of harm, or himsa, but his real
intention is to save the lives of the birds.
Here the butcher is guilty of serious himsa, both from the
perspective of the law of karma and according to society’s
legal code, for his bad intention in planning the murder. On
the other hand, the compassionate person has committed very
little himsa, as his intentions are good.
Let us look at the same concept in another example from our
daily life. A knife with sharp edges can be used to wound a
person when it is in the hands of a robber or murderer. But
the same knife can be used to save the life of a person when
it is in the hands of a surgeon. The knife is the same but the
users’ intentions and their actions are polar opposites. In both
cases, the actions involve cutting and making a person bleed,
but the robber intends to kill, while the surgeon tries to save
life.
In both examples, the intension is the most important factor
and so the results - reward or punishment - are different. The
same principle applies in real life when justice is dispensed by
the courts of law. Many a time, one is declared guilty of the
crime based on the intention of the doer rather than by the
action itself.
THE CLASSIFICATIONS OF HIMSA
Himsa can be classified into several broad categories, in
increasing order of severity and harm and also for binding of
karmas and thus increasing the karmic load:
Anivaarya/swaroopi is unavoidable himsa. This refers to himsa

that occurs when living beings are doing such basic things
as breathing, speaking, eating, walking, and sleeping. Here,
the person should observe all the care to avoid himsa and to
reduce it as much as humanly or otherwise possible. This kind
of himsa is the least severe in terms of inflow and binding of
karmas. Generally, Jain monks adhere to the observance of
this kind of ahimsa.
Aarambhi/uddyogi is himsa that is ethical for the purposes of
earning a living. Every householder has to support life by
earning a living and producing food, clothing and shelter.
Here, one must look at all the alternatives and at doing the
least possible himsa. One must question whether something
is a want or a need. One must determine how to make a
living with ethics, with morality, with the least harm to the
environment and to the fellow beings (humans and non-
humans). Also, one must limit and exercise control over
one’s needs and wants with aprigraha (fewer attachments and
accumulations). Obviously, the level of himsa committed here
is more than that of unavoidable himsa.
Rajkeeya is himsa done in performing duties to and for the state
or the country. This is himsa that is mandated by the society
and the government to maintain law and order in the society.
It includes the sentencing of convicted criminals by the courts
and by police and other law-maintaining authorities. Here, the
individual exercising himsa must take precaution to minimize
its level. He should not do himsa to others with a motive of a
personal vendetta, revenge, prejudice, hate, a show of power,
greed, or for personal benefits and gains. The practitioner is
obeying the just laws of the land. However, unjust laws should
be resisted and opposed. One must make sure that innocents
are not punished or inflicted with pain. The intensity of this
himsa is greater than the previous two.
Virodhi himsa is himsa done in defense and protection. It
could be in defense of the culture, community or country,
or of innocent people. This kind of himsa generally refers
to serving in the military. The practitioner should not hate
the enemy or be motivated by self-interest, personal gain,
or retribution. In other words, he commits himsa without
any desire to harm the opponent. He should observe all
precautions to minimize the level of himsa while still striving
to achieve the goals. This himsa is acceptable but the level
and intensity of himsa is much higher than in the types of
himsa mentioned above.
Sankalpi himsa is pre-meditated himsa. This is an action planned
and executed with full force of all the senses and the mind,
speech, and body. Sankalpi himsa includes all deeds involving
intentional, pre-meditated violence.
For example a murderer clearly sets out to end the life of
his victim, hence he commits sankalpi himsa. Other examples
would include incidents of terrorism such as the 9/11 attacks
and the 1995 Oklahoma City bombing.
This is the severest kind and highest level of himsa, since all
the faculties of the practitioner (mental, verbal, and physical)
are fully engaged.
The doer of this type of himsa binds to himself anootaan-
bandhi karmas, which cannot easily be washed away or
obliterated (a helpful metaphor is to imaging marking a line in
stone or in steel). These kinds of karmas cannot be shed or
destroyed by the doer without his suffering the results. Such
himsa must not be condoned under any circumstances and
must be avoided at all costs.
THE INTENSITY, DEGREES, AND LEVEL OF

INFLOW OF KARMAS DUE TO HIMSA
Himsa, and hence inflow of karmas, depend upon:
• The levels with which the faculties of mind, speech and
physical actions to commit himsa are engaged,
• Timing, intention, circumstances, and the
• Intensity and duration of engagement of the aforementioned
three faculties in doing the action.
Based on the above, the results of action and binding (bandh)
of karmas can be of following types:
• Like drawing a line in air. This “mark” lasts only a few
milliseconds. Here the level of himsa is very low (mostly
momentarily and held in one’s mind) and its effects can be
much reduced or completely eliminated by contemplation,
realizing the mistake and expressing repentance, and asking
for forgiveness genuinely.
• Like drawing a line in water. Here the effect of himsa may
last a little longer but its intensity, results, and the level of
inflow of karmas can be reduced by realizing the mistake,
taking responsibility, and doing some repentance and
penance.
• Like drawing a line in sand. The effect of this himsa is much
longer lasting but its results can still be reduced by observing
sincere penance and repentance.
• Like drawing a line in stone or steel. This is also called
anootaanbandhi and is the severest type of himsa. This is
a permanent line and cannot easily be eliminated. The doer
must bear its fruits and suffer punishment.
The following metaphor illustrates the level or degree of
himsa situations that we all come across in life. Imagine an
apple tree and a hungry man. He has many choices, including:
• He can pick up only those apples that are already fallen on
the ground. By doing so, he commits the least amount of
himsa, if any.
• He can raise his hands, grab a branch of the apple tree, and
pluck however many apples he needs to satiate his hunger.
Here the degree or level of himsa is slightly greater.
• He might shake the whole apple tree. Many apples fall on
the ground whereas he needs only a few for his needs. The
level of himsa has increased significantly as he has expended
energy against the tree beyond his needs.
• He cuts a branch of the tree, from whence he picks a
few apples for his needs. Obviously this level of himsa is
unnecessary.
• He cuts down the entire tree, so that no one can ever pluck
apples from it again. This is a case of extreme himsa.
The image above, illustrating the metaphor, allows us to reflect
upon whether the amount of himsa being done is necessary,
moral, and unavoidable, or whether it can be reduced,
minimized, or avoided entirely. In life, there are always such
choices.
In the following paragraphs we describe the hierarchy of
himsa and inflicted pain, as well as the actions and modes that
cause himsa.
The level and intensity of suffering can best be described by
asking the following question, “Is the level and intensity of
suffering inflicted on a living being the same no matter how
many senses that being possesses?”
The answer to this question is, simply, “no.” The level of pain
and suffering experienced by a jiva is not the same for all jivas.
It depends upon the number of pranas (life forces) in various
life forms. Thus, there is a hierarchy of various life forms.
In a paper titled “Comprehensive Concept of Ahimsa; Its
Application in Real Life,”8 D.R. Mehta writes that:
…the principle of equality of souls is…at times applied or
understood wrongly. In Jain canons the synonym of Himsa
or violence is the expression ‘pranatipata,’ which means that
the sin of killing is in proportion to the pranas (life forces)
taken. It is a subtle aspect, which needs to be explained. Soul
is indestructible and what can be killed is only the body. For
8. D.R. Mehta, “Comprehensive Concept of Ahimsa; Its Application in Real

Life,” Jain Study Notes Volume 4.0 (2011): 438-450.

bodies, Lord Mahavira gives a fivefold classification. According
to him, bodies are one-sensed, two-sensed, three-sensed, four-
sensed and five-sensed. The micro level creatures in air, water,
earth, etc. are one-sensed. On the other hand, human beings
or other large creatures have five senses. The level of prana
in these categories of life forms increases with the number of
senses. For example human beings have ten pranas. According
to Lord Mahavira, the killing of a human being is far more
sinful than the killing of lower forms of lives possessing lesser
number of pranas by being a vegetarian rather than a meat
eater.
An ahimsak respects the hierarchy of one-sensed through
five-sensed life forms. He knows that all life forms are not
equal in terms of the degree of himsa (pain and suffering) felt.
Thus he bases his daily actions and living on this hierarchy. An
ahimsak seeks to exclude, as far as possible and practical, all
forms of exploitation of, and cruelty to, all living beings for
food, clothing, or for any other purpose.
Shown below is a summary of the number of pranas, and the
pain and suffering experienced by a jiva:
• One-sensed beings have four pranas; these include: life
span, physical power, respiration, and sense of touch.
• Two-sensed beings have six pranas, including: life span,
physical power, respiration, sense of touch and taste, and
vocal power.
• Three-sensed beings have seven pranas, including: life span,
physical power, respiration, sense of touch, taste and smell,
and vocal power.
• Four-sensed beings have eight pranas, including: life span,
physical power, respiration, sense of touch, taste and smell,
seeing, and vocal power.
• Five-sensed (non-sentient jiva) beings have nine pranas;
these include: life span, physical power, respiration, sense of
touch, taste, and smell, seeing and hearing, and vocal power.
• Five-sensed (sentient jiva) beings have ten pranas, including:
life span, physical power, respiration, sense of touch, taste,
and smell, and seeing, hearing, vocal power, and mental
power.
The above hierarchy of existence and the levels of suffering
tell us that the level of pain inflicted in a plant-based diet is
much less than in an animal-based diet.
THE BROAD LANDSCAPE OF HIMSA

Himsa caused by humans creates a large and vast landscape and
is done in many shapes and forms, with or without motives.
It encompasses himsa committed for basic bodily needs for
food, clothing, shelter, and medicine, secondary needs and
desires for physical beauty, for sports and entertainment,
for furnishings, for transportation, for societal and religious
customs, and stemming from ego, anger, hatred, greed,
control, power, and dominance over others.
Likewise, the practice of ahimsa applies to practices
regarding our food, clothing, furnishings, medicines, sports,
entertainments, decisions made regarding gender, race, and
species relations, interpersonal relations, and practices around
business, investments, professions, faith traditions, viewpoints
on the world, and regarding the environment.
If one is striving to be an ahimsak, he needs to be aware
of whether, in satisfying his personal needs, he is involved
in actions that lead to the suffering of any humans, animals,
birds, fish, or insects. Specifically, when he eats and drinks,
he needs to know if the items he consumes contain or are
derived from animals, insects, meat, fish, milk, or eggs. He also
needs to ascertain whether his clothing or footwear is made
of silk, wool, leather, or fur, and whether his cosmetic and
personal hygiene products involved animal experimentation or
contain animal products. He must find out whether his home
furnishings and flooring materials were made using child
labor, sweatshops, or animal products (skins, fur, tusks, horns,
antlers or bones from animals, or feathers from birds).
Additionally, he needs to know whether the medicine he
takes and the delivery system and personnel who provide the
medicine were involved in the use of animals and plants. Does
he have firearms in his home? Is his car or boat furnished
with leather, silk, or fur? What about his wallet or handbag?
Does he hunt, shoot, or fish? Does he attend cockfights or
bullfights, dog racing or horse racing events? Does he go to
the circus or the zoo?
Similarly, an ahimsak must ask: How many miles per gallon
does his car get? How much pollution does his company
discharge into the air, land, and water? Does he use chemicals
on his lawn? Does he buy organic produce? How much paper
does he use? How often does he use trains, airplanes, and
other fuel-guzzling forms of transport?
Does he participate in animal sacrifice, in the stoning of
humans or animals? Does he smoke cigarettes or cigars?
The ahimsak must examine all his relationships, direct and
indirect. He asks whether he is involved in any form of
discrimination, racial profiling, unjust and discriminatory laws
and regulations, in apartheid or slavery or untouchability, in
crimes, terrorism, riots, unjust wars or any other conflicts.
He looks at his investments, to see if he is profiting from the
exploitation of humans or animals, in the destruction of the
environment, or in activities that endanger human health and
safety.
He considers all aspects of his personal life and family life, his
religious life, his business and social life. He asks whether he
is involved in any religious intolerance, whether he possesses
anything that by law belongs to another, whether his workplace
supports discrimination based on sex, gender, skin color,
ethnicity, religion, beliefs, age, size, or disability. He evaluates
his company’s hiring and firing policies, its promotions and
demotions, and compensation and rewards policies.
In short, one who follows ahimsa leaves no stone unturned
in the pursuit of love, respect and compassion for all, in
thought, speech, and actions. Ahimsa eliminates all forms of
hatred, malice, and jealously. It welcomes all with equality and
equanimity. It is free of ego, anger, greed, deceit, and hypocrisy.
It results in relaxation, joy, tranquility, and inner peace.
To aid in this multi-faced and close examination of the
possibilities for himsa in their daily lives, many Jains observe
the ritual known as Pratikraman. Some Jains practice this
daily and some only a few times a year. During Paryushana
and Das Laxan (during holy days, Jains observe over a period
of eighteen day between August and September time),
Pratikraman is a must for both Svetambaras and Digambaras.
Pratikraman is a systematic and thoughtful process designed
to focus on one’s life (over the past twenty-four hours, six
months, a year, or whatever period of time is the subject of
reflection) and to engage in an honest self-assessment of
what, where, and when acts of himsa have been committed.
In this process, the aspirant recounts, reflects and repents
of his actions of himsa and asks for forgiveness from those
who have been harmed. He also takes a vow to not repeat
the himsa or engage in further himsa. The Pratikraman Sutras
include the following eighteen ways himsa can be committed.
By reflecting on these eighteen papas (acts of himsa), one is
then on a path to minimize himsa in one’s life.
The eighteen papas (acts of himsa) include: violence, lying,
stealing, sensuous indulgence, accumulation, anger, ego,
deceit, greed, attachment, resentment, disputation, making
false allegations, talking behind the backs of others, affection
and disaffection, gossiping, lying, and wrongful perception.
Please note that:
• All eighteen papas reflect various kinds of himsa,
• Nearly all of the twelve varatas (vows) of shravaks (lay
followers) deal with avoiding or not doing himsa, and are
also about practices that promote nirjara (shedding) of
already accumulated karmas
• The seventh Agama of Jains (a holy scripture), which
describes the life histories of ten prominent sharavaks of
Mahavir Bhagwan, is mostly concerned with himsa and
ahimsa,
• Vigai, as a varat, forbids all dairy products, and
• All ten laxan (virtues) dharma of Digambra Jains are based
on ahimsa.
Finally, the Acaranga Sutra, which forms the basis of law
and conduct for all Jains, “condemns himsa by saying that its
operation is without any stop, cessation and discontinuance and
it goes on increasing to the extent possible with the political
consequence that the race of armaments becomes impossible
to arrest and continues to grow without any check.”
THE MINIMUM JAIN CODE OF CONDUCT
The Jain code of conduct lays down certain parameters for an
ahimsak; the code states:
1. I will not kill any innocent creature intentionally nor will I
commit suicide.
2. I will not subject any employee or worker to overwork nor
will I overload animals and beasts.
3. I will not propagate misleading ideas or falsely implicate
anyone.
4. I will not enroll as a member of an organization or a party
that believes in violence and vandalism nor will I indulge in
these activities.
5. I will not use products that are made from or tested on
animals.
6. I will treat everyone as equals and practice tolerance
towards all faiths.
7. I will practice physical, mental and intellectual nonviolence.
8. I will earn my living by honest and ethical means without
deceiving and taking advantage of others.
By following this code, one attains self-control, friendliness,
and compassion as well as freedom from greed. This is
imperative for the salvation of every individual.
TRAITS OF AN AHIMSAK
An ahimsak will be marked by the following traits:
1. Love
2. Honesty
3. Humbleness
4. Joy
5. Peace
6. Patience
7. Kindness
8. Goodness
9. Faithfulness
10. Gentleness
11. Self-control
THE NET BENEFITS OF OBSERVING AHIMSA

• Practicing ahimsa leads to:
• Respect for all life forms (democracy of existence),
• Respect for others’ views (democracy of views and beliefs),
• Non-attachment (absence of hatred and attached love),
• Limits on possessions (democracy of possessions),
• Inter-dependence on and hence respect for all (bound
together as we are, no one survives independently), and
• Reduction in inflow of karma or deeds.
WHO AM I?
Mahapragya, a Jain Acharya, describes the answer to the
existential question, “Who am I?” with the following:
“Soul is my God.
Renunciation is my prayer.
Amity is my devotion.
Self-restraint is my strength.
Nonviolence is my religion.”
JAIN SCRIPTURES ON AHIMSA

The Jain scriptures go further, reminding us that:
Some kill living beings for sacrificial purposes,
Some kill for their skins,
Some kill for their flesh,
Some for the blood, heart, liver, fat, feathers or teeth....
Some out of fear.
He who is disinclined to kill the smallest living thing,
knows what suffering is, because he who sees and understands
the real cause of his own happiness and pains, knows others’ too.
And he who sees and understands
others’ feelings also knows his own feelings.
This is the way one must compare oneself with others.
Knowing what is bad, he who knows it with regard to himself
knows it with regard to the world;
And he who knows it with regard to the world outside,
knows it with regard to himself.
This reciprocity between oneself and others
(one should mind).
Thus we enjoin on you, thus do we say,
Thus we believe, thus we proclaim to all:
No living things should be slain anywhere,
Nor ordered forcibly this way or that.
Nor put in bonds, nor tortured any way
Or treated violently otherwise:
Because you are the same which ye would slay
Or order here or there against his will.
Or put in prison, or subject to pain,
Or treat with violence: ye are the same;
The Self-same Life doth circulate in all.
-Lord Mahavir – Acharanga Sutra
Similarly, the Uttradhayan sutra shares the following:
“Seeing the self in every one and everywhere, knowing that all beings love
their life, we, having made ourselves free from fear and enmity, should not
kill other beings,”
and the Acharanga sutra reminds us: “All living beings love their
life. For them happiness is desirable; unhappiness is not desirable.
Nobody likes to be killed. Everybody is desirous of life. Everyone loves
his own life.”
Finally, Lord Mahavira preached, “Nonviolence and kindness to living
beings is kindness to oneself. For thereby one’s own self is saved from
various kinds of sins and resultant sufferings and is able to secure one’s
own freedom.”
“Our cup of compassion must become our perpetual mindset. The
mindset of compassion makes us sensitive and motivates us not to accept
pain, poverty and injustice to others. He who is disinclined to kill the
smallest living thing, knows what suffering is, because he who sees and
understands the real cause of his own happiness and pain, knows others
too.”
“There is nothing so small and subtle as the atom or any
element as vast as space. Similarly, there is no quality of soul
more subtle than non-violence and no virtue of spirit greater
than reverence for life.”
JAIN PRAYERS and THOUGHTS

I will end this chapter with some Jain prayers and thoughts for
contemplation.
Khame mee savve jeeva, savve jeeva khaman tume, mittee me savve bhooye
soo, veram majjham na kenayee.
Translation: I ask for forgiveness, for any harm I have done,
from all living creatures, and I treat them all equally. I have
friendship toward all and hatred towards none. I wish no one
any harm.
Jam jam manen vaddham,’ jam jam vaayen bhaasiyam paavam, jam jam
kaayen kadam, Tas micchhami dukkhadam.
Translation: Whenever I have thought ill of others, whenever I
have uttered bad and violent words, whenever I have physically
caused harm, pain and suffering to others, I sincerely repent
and ask for their forgiveness.
Shivamastu Sarvajagtah, Parahitanirata bhavantu bhutaganah Dosah
prayantu nasham, sarvatra sukhibhavatu lokkah.
Translation: May the entire universe be blessed; may all beings
engage in each other’s well-being; may all weakness, sickness
and faults vanish, may every one and everywhere be healthy,
peaceful and blissful.
Sarve bhavantu sukhina, sarve santu niramaya. Sarve bhadrani
pashiyantu, ma kashchit dukha bhag bhavet.
Translation: May there be always happiness. May all see and
feel good thoughts. May no one suffer pain and misery.
“There are many causes I am willing to die for but no cause I am willing
to kill for.” MahatmaGandhi
“An eye for an eye makes the whole world blind.” Mahatma Gandhi
“I object to violence because when it appears to do good, the good is only
temporary; the evil it does is permanent. Nonviolence is not a garment
to be put on and off at will. Its seat is in the heart, and it must be an
inseparable part of our being. We should be able to refuse to live if
the price of living is to be the torture of sentient beings.” Mahatma
Gandhi
“Let us pray that our food should not be colored with animal blood and
human suffering.” Gurudev Chitrabhanuji; a Jain monk.
A POEM & OTHER THOUGHTS ON AHIMSA

A poem on ahimsa by Arjunan Subramaniam:
Light the flames of compassion,
In the altar of your hearts.
Unless hatred is answered with love,
Until forgiveness arises in the hearts,
The chain that binds you to life after life,
Will not be cut.
And finally, “Thoughts on the Practice of Ahimsa by a
Schoolteacher After the Newtown, CT, School Shooting,” by
Jessica Rubin, Teacher at Rocky Point High School, Middle
Island, NY (originally shared as a blog post on December 17,
2012.)
“Tomorrow is my first day teaching after the tragedy in
Connecticut, and tonight I cannot sleep. I am obsessively
thinking about how to talk to my students– five full classes of
sensitive, vibrant, unpredictable teenagers– about violence and
tragedy, about life and death and love and humanity.
The easiest thing to do would be to move forward with the
lessons I have planned about the books we are reading, books
whose themes are relevant and important in moments like
this. It is easier to talk about tragedy through the abstractions
of fantasy and character. But, I know I must face the difficult
reality of our world at this exact moment in time, even though
it terrifies me.
I will tell my students I love them, and that the brave actions
of the teachers who were killed protecting their classes did not
surprise me.
As teenagers, they need more than love and reassurance, more
than someone to promise that the dark is nothing to be afraid
of. They are sophisticated thinkers, many of whom are on the
precipice of great understanding and deep connections with
themselves and the universe. I want to empower them to be
forces of peace in a turbulent and violent society. I want hope
to permanently illuminate their worlds, even now.
This summer, I studied nonviolence with a group of American
teachers in India. Nonviolent philosophy has permeated my
thinking since then, and I have become painfully aware of the
levels of violence that exist in my everyday life.
It is unnerving and uncomfortable to admit how much violence
exists around us, and the quantity of violent acts that each of us
is complicit in by participating as spectators or non-objectors.
By purchasing music that glorifies a violent lifestyle, clicking
‘like’ on a hateful Facebook post, or choosing to ignore hurtful
words in the hallway, otherwise ‘nonviolent’ people accept and
excuse violence in their environment. Ahimsa, the Sanskrit
term for the traditional philosophy of nonviolence, requires
abstaining from harmful actions, harmful speech, and harmful
thoughts. It also requires practitioners to avoid celebrating the
harmful acts of others, and to avoid being harmful to oneself
and one’s surroundings.
We see a massacre of innocent children and know that it is
violent, but we must learn to recognize the smallest acts of
violence in our society before we can begin to rehabilitate
our thoughts, speech, and actions toward a more peaceful
existence.
It starts in calling things by their proper names, by using
clear language instead of euphemisms. Violence of any kind
causes suffering, and suffering will only lead to more violence.
Hateful speech is violence. Bullying is violence. Laughing
at the misfortune of others, even when they can’t hear you,
is violence. Wishing for the suffering of others, even those
who have done terrible things, is violence. If we want to have
any hope of living peacefully, we must confront the volume
of violence in our everyday lives and stop participating as
perpetrators, observers, and consumers.
As human beings living in a violent culture, our violent
reactions often feel justified. It takes bravery and self-awareness
to acknowledge fear and anger and then react without hatred.
The deeply rooted violence of culture cannot be stopped by
more hatred, and reactive solutions will only delay the next
tragedy.Yes, laws may change, and many laws probably should.
But, the entrenched violence of a culture cannot be stopped
by changes in legislation or harsher, more violent punishments
for criminals. We cannot depend on politicians or celebrities
to make our world what we want it to be; each one of us must
take positive action to do that every day.
In order to turn the tide of violence in our country, we must
commit to start with ourselves, our own thoughts, words,
behaviors, and reactions, and we must hold ourselves honestly
accountable. In order to stop the violence in the world around
us, we must confront the violence we are a part of. And when
we make mistakes, we must forgive ourselves as readily and
truly as we will forgive others, and move on, and do better.
Although we may feel inundated by the helplessness that
tragedy creates, each of us has tremendous power already
within us. Lao Tzu said, ‘He who controls himself controls
the world.’ Each moment we are alive is a chance to make the
world more peaceful, and make ourselves more free.”

As shown earlier, humans are the most violent creatures/
animals.
Finally, we conclude this chapter with a classic text that
reminds us the profound importance of ahimsa.
REFERENCES
In this chapter, the author has used some information from
the following references:
• D. R. Mehta, “Comprehensive Concept of Ahimsa; Its
Application in Real Life,” (see International School for Jain
Studies lecture notes, pp 438-450).
• Shugan Chand Jain, unpublished paper, “Ahińsā / Non-
violence; its dimensions and practices.”
• Dr. L.M.Singhvi from his several writings.

Chapter
3
ON ITEMS WE PUT IN OUR
MOUTHS
MOVING FROM VEGETARIAN TO PURE

VEGETARIAN (AHIMSAK) LIFE STYLE
I n this chapter we will discuss issues of food, drink, and

medicine and how consumption of all these affect the
practice of ahimsa.Here the following lifestyles come into
play:
Non-vegetarian: The practitioners of this lifestyle freely eat,
consume, and use (as food, drink, clothing, cosmetics, and
home furnishings) animal based products.
Vegetarian: There is no one definition or description for
being vegetarian. It varies by culture or environment; one
common attribute is that a vegetarian does not eat “meat.”
What is considered meat may vary. As a result, “vegetarian”
has many broad definitions and understandings in different
parts of the world.
In general, a vegetarian is one who does not eat animal
products (such as meat, fish, chicken, and eggs) but may or
may not use animal products for clothing, furnishings, and
beauty. Many vegetarians use dairy products (they are called
lacto-vegetarians). Most of the Jains fall into this category.
With this general definition in mind, there are still several
exceptions to this category who still call themselves vegetarians.
Some who consider themselves vegetarians do eat eggs or fish.
Some may eat eggs, fish, and chicken—but not beef—and still
call themselves vegetarian.
There are also some who call themselves vegetarians and
shun animal products in their food most of the time, but
on occasions may consume meat. I call them “part time” or
“convenience based” vegetarians.
To understand the dimensions and complexity of something
that seems simple, just look at an airline menu; one will
find a large number of food varieties under the category of
“vegetarian meals.” Some contain eggs, fish, or even chicken
but still are labeled vegetarian.
Vegan: Veganism is clearly not a religion or cult. There is no
church, temple, or mosque of vegans. Veganism is a philosophy
and way of living (much closer or akin to Jainism) which
excludes all forms of exploitation and cruelty to animals for
the benefit of humans, other animals, and the environment.
In lifestyle terms, it denotes the practice of dispensing with all
products derived wholly or partly from animals.
Vegans are those who have chosen to open their minds and
hearts to the suffering of animals. They have opened their
eyes to the fact that most meat, dairy, and eggs come from
factory farms where animals are crammed into spaces so tight
they can’t turn around, lie day and night in their own feces,
have never seen sunlight, have their beaks, horns, and genitals
cut off (without anesthetic) and are horribly abused by farm
workers.
Please note that all animals, whether raised in the nastiest of
factory farms or raised as grass-fed and free-range, are sent to
the same slaughterhouses. They meet the same ghastly end.
So when a vegan tells a meat-eater, dairy product consumer
about these issues, he or she is not “preaching, trying to
convert,” or any such thing. Since animals can’t speak a
language humans can understand (though I think the screams
and terrified moans that fill slaughterhouses should be pretty
much universal) it’s up to you to tell their stories and inform
people of their sufferings. All animals deserve to be free from
unnecessary pain, fear, and suffering at the hands of humans.
Ahimsak: This lifestyle refers to one who is a vegan and also
avoids eating even root vegetables that grow underground
such as potatoes, onions, and carrots. Some Jains will avoid
root vegetables because of a concern about not harming
nigods (microorganisms). This practice is closest to the pure,
Jain ahimsak way of life.
In these three categories, we see the possible categories from
vegetarian, to vegan, to pure ahimsak.
Most Jains are vegetarians and observe a strict Jain diet. Some
Jains, as noted, will avoid root vegetables. Additionally, they
will not eat after sunset to avoid harm to very small organisms.
However, most Jains are neither vegan nor pure ahimsak
because they consume dairy products including milk, ghee,
yoghurt, cheese, ice cream, sweets (made from milk) and
other dairy products. In today’s environment, consumption of
these creates footprints of himsa to mobile, multi-sensed (five
sensed) beings.
In today’s most common way of life for Jains, there is quite a
concern for micro (sooksham) himsa but little deliberation or
discussion about macro (sthool) himsa.
Unfortunately, many Jains reject veganism as a recent, Western
fad that has nothing to do with Jain Dharma or with Indian
culture generally. This is a misunderstanding. The Hindi word
for vegetarian is shaakaa-haari (the one who lives on a plant-
based diet only and does not consume any product other than
those coming from plants).
Thus, veganism is neither new, nor a fad. It is an ancient concept.
In fact, the very word “veganism” is derived from “veg-etari-
anism.” I consider veganism to be pure vegetarianism (with
the exception of root vegetables—vegans would consume
these while a Jain ahimsak would not).
Veganism supports the notion that we cannot and should
not justify killing or imposing suffering on any mobile, multi-
sensed being. In my view, veganism or pure ahimsak-ism is
not only consistent with the practice of Jain Dharma - it is
required by it.
KISSA THALI KAA

(A TALE OF THE FOOD PLATE), OR WHAT WE PUT
IN OUR MOUTHS
Essentially, everything boils down to thali (food plate), or
to the food that we need to nourish our bodies and to keep
and remain healthy. In the following sections of this chapter,
we will discuss the practice of ahimsa, or lack of ahimsa, in
items that we put in our mouths such as food, drink, mouth
fresheners, and medicines. Since most the Jains are supposed
to be vegetarians, in this chapter we will not discuss vegetarian
vs. non-vegetarian food.
HIMSA IN WHAT WE EAT

There is a saying that goes “Jaisa khano anna vaisa bane mana,”
or, “our thoughts are directly related to food we take.”
With this in mind, the one line basis for food selection
should be “Why kill for food if we can do without killing?”
Here, the two broad classifications of immobile and mobile
beings come in handy. The underlying non-violent principle
is to completely avoid killing mobile, living beings (from two-
sensed to five-sensed) and minimize the killing and harming
of one-sensed living beings, i.e. air, water, earth, plant and fire
bodied living beings. The former cultivates in us a feeling of
compassion towards living beings while the latter is essential
to maintain healthy ecosystems.
A global conference on warming in Copenhagen established
and resolved that a significant proportion of greenhouse gases
can be eliminated if we all become vegetarians for one day a
week. Besides this, if we realize the cruelty inflicted on animals
in raising beef stock and milk animals, the creation of dairy
products and the practice of mechanized butchering will repel
even the staunchest eaters of meat from consuming animal
based products (Shugan Chand Jain, unpublished paper,
“Ahińsā / Non-violence; its dimensions and practices.”).
IS AHIMSA LIMITED TO THE THALI IN THE

JAIN COMMUNITY?
Yes, it appears to be so. For many Jains, ahimsa practice in
their daily lives is generally limited to food issues. To review,
most Jains are vegetarians and do not eat meat, poultry, fish,
or eggs but do consume dairy products. Although they eat
one-sensed organisms—plants—many avoid all or some types
of root vegetables (vegetables that grow under the ground
such as potatoes, carrots, and onions) because it is thought
that consuming these vegetables involve more and additional
himsa.
This additional himsa comes from two sources. First, when we
pull a root vegetable out of the earth, we often kill the entire
plant rather than just taking a fruit or some other part of the
plant that leaves the overall plant structure unharmed. Second,
some Jains believe that certain root vegetables, such as onion
and garlic, as well as foods like figs and honey, contain many
other microscopic living organisms called nigods (the minutest
form of life). Some Jains will not eat certain green vegetables
on certain days of a month or during Jain holy days such as
Paryushan and Das Laxan, which is a practice emphasized in
many of the pravachans and preaching by Jain monks and
nuns. Some ascetics ask their followers not to eat certain types
of pickles as well.
In India, in major restaurants, hotels and on airlines, Jain
food is well recognized and generally available. In many Jain
homes, people will have a cotton cloth filter on the mouth of
the water tap to avoid any insects being harmed or digested.
In weddings, parties, and celebrations and in Jain temples
and places of worship, Jain food (vegetarian without root
vegetables) will be served. In many ways, Jains have developed
minute details of practice in their diet and culinary habits with
these rules and restrictions.
It has been estimated that every vegan saves roughly two
hundred animals a year, not to mention the reversal of
water waste and topsoil erosion. Carbon emissions from
factory farms and slaughterhouses are now the single largest
contributor to so-called greenhouse gasses, which are linked to
global warming. Taking into account the subtle shift in public
awareness towards veganism over the last two decades, clearly
a change is already taking place. All that is left to consider
is whether humanity can wean itself off of meat and dairy
before the earth reaches a calamitous tipping point.
“ALL VEGANS ARE NOT JAINS BUT ALL JAINS
SHOULD BE VEGAN”
Dilip Shah, Past President JAINA

Chapter
4
SHOULD JAINS USE DAIRY
PRODUCTS?
A NUNENDING DEBATE
PAST CULTURAL PRACTICES & TRADITIONS

ABOUT THE USE OF DAIRY PRODUCTS
For millennia, the use of milk and dairy products has been
a part of Indian (and so, also of Jain) culture and diet. Milk
and dairy products including milk, yoghurt, raita, paneer,
ghee, butter, and hundreds of milk based sweets, are not
only consumed directly as food but are also used in many
Ayurvedic medicine systems as well as in Jain temples (for
pooja, abhishek, prakshals, dipak, and arti). It has also found
its use in terminologies such as Jain fund raising rituals called
“ghee boli” in temples.
Milk and dairy products are used by Jain shravaks and shravikas
as well as by sadhus and sadhvis. There is no taboo and as a
result there has been very little debate about the origin and use
of dairy in homes and in rituals.
For millennia, the cow was an economic engine (mostly in
agriculturally based societies), was revered, was cared for
humanely, and all its products (milk, cow dung, urine, leather
and its male/oxen children) were used extensively in and by
the Indian society.
Production of milk and other cow bye products were mostly
humane. Cows were raised in homes, cared for till their full
lives and were treated very humanely.
THE CURRENT SITUATION

The current situation is very different.
The use of milk and dairy products in India, and globally, has
increased manifold over the last five to six decades. There
are hundreds of sweets, paneer bhaji and other paneer items,
pizza, and more and bigger abhisheks and artis in temples
everywhere.
The production of milk is a huge industry; industry includes
large cooperatives, with thousands of cows, and government
and private milk corporations. Only a very small percentage
of milk is now produced by cows kept in users’ homes and
treated and raised humanely.
From birth, the life journey of a cow is full of human-caused
suffering, torture, and pain.
Please note that the average life span of a normal cow (not
in factory farms) is 20-25 years. Factory farms cut it down to
5-7 years as after this life span they are sent to slaughterhouse.
First, a female cow is kept constantly pregnant (by artificial
insemination), gives birth six to eight times, her milk is sucked
by machines (a constant and tortuous process), and as soon as
the milking life is over (which lasts no more than five to seven
years), the cow is then straightaway sold to slaughterhouses
to be killed for meat and its other byproducts. This actually
happens in India, too, every second. One only has to go to
the dairy farms to see the torture with one’s own eyes. Many
a time, seeing is believing. In fact, there is more torture to
cows and to their offspring in India than in the US. This is
a reality. Slaughterhouse wastes (very low quality meats) are
mixed in cow feed and are then given to the cows to improve
milk yields, thus making the cows non-vegetarians. This might
come as a surprise to Jains who have always believed cows
to be vegetarian animal. This was once the case, but not
anymore. During its milking life, cows are fed and injected
with many medicines and hormones, thus practically making
milk poisonous for human consumption.
And so we see: milk production and consumption has a very
strong himsa footprint to five-sensed animals. There are no
ifs, ands, or buts about it.
COWS’ MILK SOLD IN THE USA IS NOT

VEGETARIAN.
By Tejas Shah, Toronto (Canada): “In the USA (also in Canada)
most milk sold in stores is fortified with Vitamin D3. Upon
further research I found that Vitamin D3 is derived from
animal sources, thus making it non-vegetarian. I am surprised
to learn this through my own research rather. I understand
there is debate on whether cows’ milk (not fortified with D3)
should be consumed by Jains. But since D3 is found in most
milk in the USA, there is another more basic argument to be
made on the grounds that D3 is non-vegetarian.
WHAT IS THE SOURCE OF VITAMIN D IN MILK?

Milk from all lactating animals, including humans, contains
Vitamin D3 that has been produced photo-chemically from
7-dehydrocholesterol present in the skin. In cow’s milk it has
been determined that the concentration of Vitamin D3 in
milk provided by the cow is roughly 35-70 International Units
per quart as determined via biological assay and approximately
50-80 International Units as determined by modern chemical
mass spectrometric procedures. However these are rather
low levels of Vitamin D3 from the perspective of providing
the 200-400 IU per day as recommended by the Food and
Nutrition Board of the Institute of Medicine. Accordingly, as
discussed above, the business practice of supplementing cows’
milk with chemically synthesized Vitamin D3 was initiated.
At the present time almost all milk sold commercially in the
United States has 400 IU of chemically synthesized Vitamin D3
added per quart. Any vendor of milk for human consumption
containing added Vitamin D3 is required by the US Food and
Drug Administration (FDA) to include a notice on the milk
carton label. Usually this label states ‘400 IU of added Vitamin
D3.’ However it is not required by law to indicate either the
manufacturer of the added Vitamin D3 or the sources of the
cholesterol and 7-dehydrocholesterol used for its production.
It is a fact that most milk sold in the US will contain Vitamin
D3 with two origins:
a) That Vitamin D3 made by the cow using sunlight to
irradiate 7-dehydrocholesterol present in her skin.
b) That Vitamin D3 made by a chemical process and then
added to the cow milk as a nutritional supplement.
It is simply not possible to distinguish the origins of the
two Vitamin D3 preparations by any biological or chemical
procedure, because they are the same molecular structure.
Further, there is no legal requirement for the manufacturer of
the Vitamin D3 formulated for human food supplementation
to specify the animal sources of the precursor molecules that
were employed in the synthesis of the D vitamin. If a ‘food
product’ is construed to include a chemically pure substance
that is the same in all animal species, then those individuals
with strict religious reasons for avoiding food products from
a particular species have, in the instance of milk and Vitamin
D3, a dilemma.”
For Source and more information see: http://vitamind.ucr.
edu/milk.html
THE FATE OF COW’S CHILDREN: CRY OF THE

CALF - ARE WE LISTENING?

Now please read this. This should be an eye opener. By the
rule of nature, cows give birth to male and female babies in a
near fifty-fifty proportion. In present days, due to electricity,
tractors, the mechanization of agriculture and transportation
of goods, 90% of these cows’ male offspring (calves) have no
more humane societal and economic use and hence are only
an economic burden. As a result, just after birth, male calves
are sold to slaughterhouses for tender meat such as veal; thus,
the life of a calf can be counted in hours, days, or weeks only.

In India, USA and all over the world, since the use of milk
and dairy products has increased at least tenfold and keeps on
increasing every day, so has the number of cows and the male
calves bred for this use. As we consume more dairy products,
we need more cows and consequently we are breeding
more male calves with their only journey in life directly
to slaughterhouses. The male calf has only one fate, to be
slaughtered shortly after birth to become an item on a non-
vegetarian’s food plate. Thus the cycle continues. The cry of
the calf is real. Are we willing to listen and pay attention to it?
If I were a calf, I will speak to the Jains, saying, “My Jain
friends, you the keeper of ahimsa, why do you drink my
mother’s milk? Do you know how much my mother suffers
because you want her milk? You snatch away 70-80% of my
mother’s milk —which was meant for me. Not only that, my
mother goes to the slaughterhouse to be killed when she stops
producing anymore milk, but I don’t even get a chance to live.
As soon as I am born, right away, or within a few weeks, I am
taken to the slaughterhouse, get killed, and become flesh-food
on someone’s plate. How long should my mother and I suffer
because you want her milk? Oh, Jains, if all of you would
stop using dairy products in any shape or form, you would
be saving so many of us calves from that slaughter and my
mother from lifelong cruelty.”
If one looks at the total himsa involved in the production of
milk, it is safe to say that milk is a himsak product. Some may
even argue that in meat production, the animal goes through
less suffering than the prolonged suffering that a cow goes
through for giving us milk; hence, in terms of suffering for
the animal, milk is more himsak than meat. In my opinion,
both are equally cruel and torturous to the animal.
Please note: the reader should not assume that all milk
production in general today is humane and ahimsak anywhere
in the world. What is true about milk production in India is
also true in nearly every part of the world.
IS MILK NECSSARY FOR THE HUMAN BODY?
Other than a mother’s own milk, the use of any animal’s
milk (for example, milk from cows, goats, or camels) is not
necessary for the human body. In Indian culture, there is too
much fixation on the use of milk and milk products. Today,
several diseases in humans can be traced directly to the
consumption of animal milk.
There is no evidence to show that milk users have longer life
span than those who do not consume milk (vegans). In fact,
the reverse may be true.
Out of all the species in this universe, human beings are the
only ones who drink the milk of another species.
Cultures in the East, including China, Taiwan, Korea and
perhaps Japan, for a long time never had cows and hence
there was no culture of the use of milk and milk products.
And so, there were no food recipes that called for milk in
those countries. In spite of this, their life span is not less than
that of milk-consuming Indians.
I am not sure if the use of milk in abhisheks, maha-
mastikabhisheks, poojas, and prakshals in Jain temples can any
longer be considered meritorious and can be justified on any
religious and spiritual grounds. In fact, these practices add to
environmental pollution, odors, and himsa all around.
According to a recent news item from PCRM (the Physicians’
Committee for Responsible Medicine), all animal proteins,
including milk are bad for human bones. According to the
recent study by Johns Hopkins University: “Milk causes the
body to produce mucus, especially in the gastro-intestinal tract.
Cancer feeds on mucus. By cutting off milk and substituting
with unsweetened soy milk, cancer cells are starved.”
It is shocking to realize that each year, approximately 58
billion animals—at least eight times the entire population of
all human beings on this planet—including cows, buffalo,
sheep, goats, pigs, turkeys, chickens, and other innocent,
sentient animals —are killed in the world’s factory farms and
slaughterhouses to produce meat, eggs, and dairy for human
consumption.
For centuries, specifically Jains have protected and cared for
animals by establishing many animal and bird sanctuaries
(panjrapoles) and hospitals in India.
However, recent technological advances have created a new
environment for violence not visible to common people. The
use and abuse of animals raised for slaughter far exceeds our
imagination. The cruelty to dairy cows and other animals
has reached its peak behind the walls of dairy farms and
slaughterhouses. It is a sad picture of the innocent, dumb and
defenseless creatures that are subjected to cruel pain far from
the human eyes. The thought itself makes one’s heart bleed
with anguish and grief. There is so much suffering going on in
this world behind the curtain that it is kept a highly guarded
secret. How long shall we pretend that animals have no soul
and so it feels no pain. Is it not the time to wake up from
our slumber and find the truth and stop being violent and act
to end the cruelty that is meted on the dumb and innocent
creatures? Violence begets violence and love begets love.
DEBATE ABOUT THE USE OF MILK & DAIRY

PRODUCTS IN THE JAIN COMMUNITY- MY
PERSONAL APPEAL
During the last few years, I have received hundreds of emails
from Jains, mostly in North America and in India, on the
subject of consuming dairy products. I have also talked to a
few sadhus. Frankly, I must admit that majority of the email
and feedback (more than 75%) are in favor of the use of milk
and dairy products in food and in poojas. In fact, quite a few
have justified its use.
I realize that old habits, customs, and traditions, especially
those prevalent over thousands of years are extremely
difficult to change. Still, with the facts and data about how
milk is produced today (not in the past), I humbly submit the
following for consideration by the Jain community.
• Rational, critical, and factual debate is healthy and must
continue;
• We must look at each viewpoint from an anekantavad
perspective;
• At the minimum, we should admit that today (and I stress
again, today) the production of milk the world over is full
of untold cruelty and suffering for the producers of milk
—the cow and her children;
• Milk is a product of himsa and it has clear footprints of
himsa;
• Mr. Atul Gandhi; a Jain in USA calls milk as “Liquid Meat”
• Wherever possible and feasible, the Jain community must
start the journey to reduce the consumption of milk and
dairy products. The thousand mile journey starts with the
first step; and,
• If we don’t do that, then “ahimsa” will just become an
empty slogan.
Happily, there are many non-violent alternatives. Instead of
cow’s milk, one might try delicious, healthy, and cholesterol-free
soy milk, rice milk, pecan milk or almond milk and available in
many flavors, these options can be found in nearly every major
grocery store. Better still, one can purchase a soy milk-making
machine; these allow users to create their own soy and other milk
at home. In India, soy milk is readily available in supermarkets
and from Godrej Products and several other distributors.
As for other non-dairy products, companies such as Tofutti,
So Delicious, Soy Cream, and Rice Dream all make rich,
tempting ice cream. Tofutti also makes sour cream and cream
cheese, Soy Garden makes a healthful non-dairy butter, and
there are numerous non-dairy cheeses too. Remember, all of
these alternatives are guaranteed to be non-violent as well.
The easiest, most effective, and most important thing you can
do to stop this cruelty, is to buy alternatives to dairy products.
With the abundance of choices nowadays, it is becoming
easier and easier to remove cruelty from your diet.
For vegan recipes, visit vegweb.com, vegcooking.com, or
simply Google away. There are thousands of different recipes
online, for every cuisine or taste imaginable.
One can make at home very delicious youghurt and ice creams
from Soy Milk. We have been doing it for many years.
Many celebrities and famous artists have embraced the vegan
lifestyle and commitment to cruelty-free food; these include:
Joaquin Phoenix, Jessica Biel, Orlando Bloom, Alicia Silverstone,
Natalie Portman, Liv Tyler, Gwyneth Paltrow, Jennifer Connelly,
Elizabeth Berkley, Woody Harrelson, AFI, Common, Benji
and Billy of the band Good Charlotte, Weird Al, Thom Yorke,
Fiona Apple, Erykah Badu, Moby, Shania Twain, Fugazi, Dr.
Benjamin Spock, Dennis Kucinich, President Bill Clinton and
former US Vice President Al Gore, Chelsie Clinton (daughter
of President Clinton) and many more.
Resources, and for more information visit:
www.veganoutreach.org
www.pcrm.org
www.factoryfarming.com
www.viva.org.uk
www.peta.org
These lines above express the pain and suffering of the

animals that are being exploited and tortured for the need of
the human greed.
Now you decide; is this consistent with Ahimsa.
JAINISM AND VEGANISM: AHIMSA IN THE
MODERN WORLD
Veganism is embraced by some, misunderstood by many, and
resisted by others in the Jain community. And yet, the primary
tenet of Jainism is ahimsa. Bhagwan Mahavir’s message in the
Acharanga Sutra is clear, “all breathing, existing, living, sentient
creatures should not be slain, nor treated with violence, nor
abused, nor tormented, nor driven away.”
The central philosophy of Jainism and veganism are not only
similar, but also complimentary. In pursuit of an ahimsak life,
Jains should respect and embrace veganism.
According to the Vegan Society of the UK, “a vegan is
someone who tries to live without exploiting animals, for the
benefit of animals, people and the planet. Vegans eat a plant-
based diet, with nothing coming from animals—no meat,
milk, eggs or honey, for example. A vegan lifestyle also avoids
leather, wool, silk, pearl and other animal products.”
Donald Watson, of the Vegan Society, was the first to combine
the beginning and end of the word “vegetarian,” symbolizing
that veganism is the logical conclusion of the vegetarian
journey to avoid animal suffering and death; he coined the
word “vegan” in 1944.
Vegans recognize that as an ethical matter, milk, even “organic”
or “humane” milk is inherently a product of violence. Some
people believe that milk production in India is still humane but
the truth is otherwise. If you are not sure about this, use the
Internet to conduct independent research, visit a dairy farm,
or read about it in Pravin K. Shah’s My Visit to a Dairy Farm,
which is archived in the Jain collection at Harvard University
and can be found online at:
http://www.fas.harvard.edu/~pluralsm/affiliates/jainism/
ahimsa/dairy.htm
A few years ago, I along with quite a few Jains (from different
parts of USA and Canada) visited a dairy farm in the State of
Vermont ( USA) and saw with our own eyes the cruelty and
suffering that we been reading so often. This is true.
To review, the meat and milk industries are inextricably linked;
they are two sides of the same violent coin. The cost of beef
is subsidized by the sale of milk and leather. All livestock in
a dairy farm are predestined for the slaughterhouse: newborn
male calves for veal within six months of birth and the
remaining female cows when, by the age of five years, milk
production starts to decrease. The natural life span of a cow
is more than twenty years.
Dairy cows are often fed ground up fish and bone, routinely
injected with hormones, repeatedly impregnated for continuous
milk production and separated from their calves very shortly
after birth. There can be no doubt that the production of dairy,
however “humane” we may try to make it, will always involve
violence to five-sensed creatures (Panchandriyas). Moreover,
milk production is a tremendous burden on the environment;
it takes a great deal of grain, water and energy to produce
dairy products, and there are many harmful consequences of
waste and pollution that result.
Some Jains point to scriptures that indicate that Tirthankaras
consumed some milk products. It must be remembered,
however, at that time there was no intensive or “factory”
farming. Moreover, at that time, there were no mass distribution
systems or storage systems for grains and other agricultural
products. So taking small amounts of locally produced fresh
dairy products may have represented the minimum amount
of himsa necessary given conditions then. Cows were treated
as revered members of the family and oxen were used in
farming. The animals were not killed even when they stopped
producing milk or stopped working in the fields. We cannot
be certain of all the conditions of those days but we know for
sure that things are very different now.
According to Jain theory, milk and milk products are considered
Vigayee or Maha-Vigavee and are prohibited during Ayambil.
Therefore, eliminating (or minimizing) the use of milk or milk
products is not such a strange or alien concept to Jains.
There are now convenient and tasty substitutes for milk,
ice cream, yogurt, butter and ghee, as well as alternatives to
things like leather, silk, wool, and pearls. Also, we must keep in
mind the health benefits of veganism; the American Dietetic
Association has a position paper that explains how vegan diets
help manage and reduce chronic degenerative disease like
heart disease, cancer, stroke, diabetes, and obesity. Although
vegan ideals are becoming more common among Jain youth,
the older, more tradition-minded generation resists it.
We have to examine the himsa footprints in everything we
consume. The theories behind veganism are closest to Jain
ideals and a step ahead of just being vegetarian. Veganism
is a natural expression and expansion of our highest ideals
of ahimsa. There is no other life style that comes closer to
the Jain philosophy of non-violence as ethical veganism does.
When we understand the true basis of their belief as Jiv Daya,
we must develop respect for their commitment and embrace
vegans as our soul mates.
EMERGING TRENDS: Veganism in America

Veganism is a growing trend within the vegetarian community
and is considered a stricter form of vegetarianism. The
Huffington post report predicts that: “No Lie Can Live
Forever: Predicting a Vegan America by 2050”, Vegetarian
Times Study Shows 7.3 Million Americans Are Vegetarians
and an additional 22.8 Million follow a Vegetarian-Inclined
Diet. Approximately 1 million, of those are vegans, who
consume no animal products at all. In addition, 10 percent of
U.S., adults, or 22.8 million people, say they largely follow a
vegetarian-inclined diet.
Outside the non-Jain community, there are vegan societies and
vegan restaurants all over. In Houston where I live, there is
a thriving Vegan Society with scores of programs every year
and a major VEG-FEST in June every year which is attended
by at least 3000- 5000 people. In 2013, my family and I went
to Guatemala in Central America and even there we ate at
many vegan restaurants in many cities and towns.
Hundreds of vegan cookbooks and web sites are easily
available.
Fortunately quite many Jains in India, USA, Canada, and the
UK have started changing their food habits and lifestyle to
veganism. I know of many Jains now who are pure vegans.
The Center for Jain Studies at Claremont Lincoln University,
in Claremont, California, USA, served pure Jain vegan meals
during its all progams.
At the JAINA conventions, at least one day all the meals are
vegan and even otherwise vegan meals are freely available
every day. Recently JAINA and many Jain Centers in North
America have started one day in October/ November time
frame as Vegan Day.
The YJA (Young Jains of America) convention also offers
vegan meals.
Finally, please note;
The dichotomy between dairy and meat in our culture is
absolutely false. The reality is that meat and dairy farming are
two parts of the same enterprise, both completely dependent
on each other. Just a few key facts prove this point:
• Over 21,000,000 (21 million) unwanted calves born to dairy
cows are sold to the meat industry every year globally.
• Over 6 billion male chicks are killed every year by hatcheries
and become “filler” in processed meats for human
consumption and blended into animal feed.
• Over 3 million spent dairy cows (those who are no longer
optimally producing milk) or one-third of the entire U.S.
herd of 9 million, are sent to slaughter each year and are
transformed into products for the meat industry to sell and
profit on.
Make no mistake. Dairy is deadly.
NOW YOU DECIDE!

Chapter
5
OTHER FOOD ITEMS TO AVOID
COMPLETELY
THE USE OF EGGS IN FOOD & FOOD
PRODUCTS
When I was born, this question was nonexistent in the Jain
community, but not anymore. Every day, I see some Jains using
eggs either as a food itself or in many prepared and ready to
use food items such as cakes, pastries, cookies, ice cream, and
some breads, including Indian-made naan and roomali roti
served in restaurants. These days, it is not uncommon to see the
use of eggs containing cakes at special occasions (for example,
weddings or anniversaries) by Jain families. I personally have
never eaten such cakes or pastries. Today, eggless cakes are
readily available in many places in North America and other
countries and they are just as tasty, if not more so .
Since there are two types of eggs available these days—
fertilized and unfertilized—some Jains have also posed the
question, “What is wrong in using unfertilized eggs?”
I admit that I am not an expert on eggs and types of eggs in
the market but Fertilized eggs are eggs that are the product
of natural conception between a male chicken and a female
chicken; the egg in this case bears life, and would become a
chick in due time if not taken and eaten. An unfertilized egg
is laid by a female chicken (a hen), but without having been
inseminated by a male chicken; in this case, the egg does not
contain the embryo of a young chicken. However, when we
use unfertilized eggs, we are still committing stealing what
belongs to another creature. Additionally, we are keeping the
hens in a kind of permanent slavery to harvest their eggs, and
so consume what they produce in suffering.
The Incredible, Inedible Egg: FOOTPRINTS OF HIMSA.
On factory egg farms, egg laying hens are housed in intensive
confinement buildings where up to 100,000 birds are crammed
into a single warehouse in stacked rows of bare wire cells
called “battery cages.” Four to six laying hens are crowded
into each cage, each of about the size of a folded newspaper,
unable to stretch their wings, walk, or even roost. Because of
this inability, hens’ feet frequently grow directly around the
bare wire of their cages.
To reduce stress-induced pecking and fighting resulting from
over-crowding, the hens’ beaks are painfully severed at the tip.
This delicate tissue is amputated without the use of anesthesia,
using a hot knife or a crude guillotine-like device. De-beaking
causes excruciating pain and severe shock and frequently
results in death.
Hens are also forced to undergo a production process known
as “forced molting.” This common egg industry practice
involves denying the birds’ food and water for days on end
in order to shock their systems into another egg laying cycle.
Ultimately, this destroys a hen’s immune system and greatly
increases the risk of salmonella contamination of her eggs.
A hen in a natural environment might live to be fifteen to
twenty years old, In contrast, a factory hen, at the age of just
eighteen months, when she is no longer capable of producing
eggs at the rate required to be lucrative for the business, like
her sister the dairy cow, will meet her demise in the abyss of
the slaughterhouse. Here she will be ground into pet food or
boiled for chicken soup.
Many people naively view dairy and egg production as less
abusive than meat production because milk and eggs do not
necessitate the immediate deaths of the cows and chickens that
produce them. Clearly, dairy and egg farms are not innocuous
industries as so many of us have been led to believe. Their
alliance with animal abuse and slaughter is inextricable and
undeniable.
But What About “Humane” Farms and “Free-Range” Eggs?
Although “free-range” hens are generally given slightly more
space to live in than hens kept in battery cages, there is no
uniform, industry standard defining how “free-range” hens
must be housed. The hens may simply be put into larger cages
than their sisters who live on factory farms. In addition, it
is common for “free-range” layers to be de-beaked just like
battery cage layers. But even if “free-range” hens were given
all the space they could use and an environment in which they
could fulfill normal social and behavioral needs, they will still
be killed for meat when their egg production rates drop off,
usually after just one or two years. And, like other “free-range”
animals, they are subjected to the horrors of abusive handling,
transportation, and slaughter.
It is a myth that “free-range” poultry and egg production
is separate from industrial animal production. All forms of
animal production are economically related. For example,
many small farms buy their birds from mega-industrial factory-
farm hatcheries such as Murray McMurray in Iowa. McMurray
alone ships 100,000 chicks each week to buyers. “Free-range”
producers have joined together with the U.S. Postal Service,
cock-fighters and other vested interests to force the airlines to
ship baby chicks like luggage, because it is cheapest.
Millions of chicks die en-route of starvation, dehydration,
and terror. Despite the factory-farm connection and total
inhumanity involved, Polyface Farm owner Joel Salatin speaks
for the “free-range” lobby: “We small independent producers
rely on that transport. It’s our very lifeblood.” He continues,
saying, “People have a soul; animals don’t. Unlike us, animals
are not created in God’s image.”
WHAT IS THE FATE OF MALE CHICKS?

Another problem inherent with all egg production involves
the disposal of unwanted male chicks at the hatchery. Because
male chicks won’t eventually lay eggs and because these breeds
(as opposed to broilers, raised specifically for the production
of meat) of chickens don’t grow fast enough to be raised
profitably for meat, the baby male chicks are discarded shortly
after hatching. There is no incentive for producers to spend
time and money to euthanize these chicks, which they consider
to be a liability. Hence, male chicks are killed by the cheapest
and easiest means available. Typically these methods include
suffocation or being ground up alive. All egg hatcheries
commit these atrocities whether they provide hens for factory
farms or “free-range” farms.
Recently I came across the following information about the
Egg industry;
Twelve Egg Facts the Industry Doesn’t Want You to Know;
By Free From Harm Staff Writers | July 29, 2014
Male chicks are most commonly suffocated or ground up alive.
Consider the following 12 egg facts, most of which are
common to all forms of egg farming:
1. The global egg industry destroys 6 Billion newborn male
chicks every year.
2. Male chicks born to egg-laying hens cannot lay eggs, and
are not the breed used for meat. Hatcheries separate males
from females through a process known as “sexing.” Since
males are worthless to the egg industry, they are disposed
of like trash, either suffocated to death or ground up alive
in large industrial macerators.
3. Eggs sold under organic, free-range, and humane labels,
and even chicks sold to backyard chicken keepers, also
have their origins in these killing hatcheries.
4. Newborn chicks are more intelligent, alert, and aware
of their environment than human toddlers, according
to recent scientific studies. In fact, many traits that were
previously thought to be exclusive to human / primate
communication, cognition and social behavior have now
been discovered in chickens.
5. Female chicks are sent to egg farms, where, due to decades
of genetic manipulation and selective breeding, they
produce 250 to 300 eggs per year. In nature, wild hens lay
only 10 to 15 eggs annually. Like all birds, they lay eggs
only during breeding season and only for the purpose of
reproducing.
6. This unnaturally high rate of egg-laying results in frequent
disease and mortality.
7. 95% of all egg-laying hens in the U.S. – nearly 300 million
birds – spend their lives in battery cages so small they
cannot even stretch their wings. Packed in at 5–10 birds
per cage, they can only stand or crouch on the cages’ hard
wires, which cut their feet painfully. In these maddening
conditions, hens will peck one another from stress, causing
injury and even death.
8. Rather than give them more room, farmers cut off a portion
of their sensitive beaks without painkiller. A chicken’s beak
is loaded with nerve endings, more sensitive than a human
fingertip. Many birds die of shock on the spot.
9. Most hens on “cage-free” or “free range” operations are
also debeaked, as these labels allow producers to confine
thousands of birds inside crowded sheds.
10. In a natural environment, chickens can live 10 to 15 years,
but chickens bred for egg-laying are slaughtered, gassed or
even thrown live onto “dead piles” at just 12 to 18 months
of age when their egg production declines.
11. During transport, chickens are roughly stuffed into crates
and suffer broken legs and wings, lacerations, hemorrhage,
dehydration, heat stroke, hypothermia, and heart failure;
millions die before reaching the slaughterhouse.
In the “kill cone” method, considered the most “humane”
form of slaughter, fully conscious birds are stuffed down
cones and have their necks slit while they thrash and cry
out.
12. At the slaughterhouse, most chickens bred for egg-laying
are still conscious when their throats are slit, and their
hearts are still beating as the blood drains out of their
mouths. Millions of chickens worldwide are still conscious
when plunged into the scalding tank for feather removal.
They drown while being boiled alive.
What Can You Do? There are delicious and “just like the
real thing” plant-based alternatives for every egg dish, from
scrambles and omelets to quiche and sunny side ups. It’s also
very easy to replace eggs in baking.
WHAT ARE THE EFFECTS OF EATING EGGS

ON HUMAN HEALTH?
Eggs are a major source of cholesterol, and can lead to high
blood cholesterol; this is a leading factor and a major factor in
health risks. Alternatively, baking with applesauce, prune puree,
or silken tofu—for some examples—provides the binding
action of eggs without the negative health consequences.
Some say that eggs provide a singular source of protein,
however, we know that a variety of legumes, vegetables, and
grains also provide protein, with none of the cholesterol or
violence to chickens.
The Dalai Lama Condemns Cage Confinement of Egg-Laying
Hens.
His holiness Dalai Lama says, “The abuse we inflict on hens
has always been particularly disturbing to me and I have always
been particularly concerned toward how these animals are
treated in industrial food production. I am troubled to learn
about the practice of confining egg laying hens in tiny cages.
In these cages, birds cannot engage in their natural behaviors,
such as spreading their wings, laying eggs in a nesting area,
perching, scratching at the ground, even standing on a solid
surface. Each hen has less space to live than the very sheet of
paper I have written this letter on. Turning these defenseless
animals into egg-producing machines with no consideration
for their welfare whatsoever is a degradation of our own
humanity.”
“Why Eggs are a Himsak Product,” by Dilip Shah, Past JAINA
President, Philadelphia, USA.
“Before we even get to the question of if egg belongs on our
plate, I would like to discuss how eggs get to our shopping
basket.
Most of the eggs coming to markets are a product of large-scale
chicken farms. These farms are in an extremely competitive
business. Cutting costs and maximizing the production is the
Mantra for the operators of these farms.
1. In chicken farms as in nature, all births are nearly equal
in gender. 50% male and 50% female. Newborn male
chicks are of no value to egg production. The operators
of these farms either destroy them (by gassing or crushing)
or sell them to the slaughterhouse. So egg consumption
necessitates sacrifice of 50% of chicks.
2. Eggs are taken from the cages, which is a form of stealing
when chickens are unaware and unable to protect their
eggs - A chicken never consents to give up the egg. In fact
in a free environment chicken will fight to death to save its
egg.
3. For economic production, chickens are kept all their life
in battery cages. Each cage is about 8 1/2” x 11”. They
can never roam freely or even turn around. Yes, these days
there is a talk of freerange chicken where chickens do have
some freedom of roaming, sunlight etc. But the first two
points above apply to them too.
4. Chickenfeed is a big business—the feed is fortified with
chemicals, growth hormones, etc. for maximum meat
production. Stress from a lifetime of confinement and diet
designed solely for maximizing their weight all adds up to
bad karma for the consumers of eggs.
Once you evaluate the eggs as product of violence and stealing,
you can stop at bringing them to your shopping basket and
never worry about consuming them.”
In short, the facts about egg production and consumption
include:
No matter what kind of eggs, fertilized or unfertilized and
from caged hens or cage-free hens, they all come from hens
(a hen is the source) and they are subjected to unlimited
cruelty. Thus, all eggs are a product of himsa both directly
and indirectly.
Eggs are not necessary for health. In fact, eating eggs is cause
for many human diseases.
The production of eggs in India is no different as far as
treatment and cruelty to hens. In fact, it may be even worse.
Fortunately, there are many products that can easily replace
the use of eggs in cooking; these cooking tips include:
EGG-FREE BAKING TIPS

• Vinegar and Baking Soda: For a rising or lightening effect in
cakes, cupcakes andbreads, combine 1 teaspoon of baking
soda with 1 tablespoon of vinegar.
• Ground Flaxseed: Rich in essential omega-3 fatty acids, 1
tablespoon of ground flaxseed whisked with 3 tablespoons
of water in a blender or food processor will replace one
egg. Flaxseed works best in nutty, grainy items like pancakes,
waffles, bran muffins and oatmeal cookies.
• Bananas: For its binding abilities, half of a potassium and
magnesium rich mashed or pureed banana will generally
replace one or two eggs in breads, muffins, cakes and pancakes.
• Applesauce: Full of fiber and vitamin C, unsweetened
applesauce offers the binding and moisture needed in baked
goods. 1/4 cup equals one egg. Applesauce works best when
you want the results to be moist, as in brownies.
• Silken Tofu: Rich in protein and fiber, but without the
cholesterol and little, if any, saturated fat, this soy-based
ingredient works best in dense, moist cakes and brownies.
One egg can be replaced with 1/4 cup of tofu whipped in a
blender or food processor.
• ENER-G Egg Replacer: Available in a handy box in most
food stores, this nonperishable powdered product works
well in baking, but is best in cookies.
Adapted from Rhode Island Vegan Awareness from The Joy of Vegan
Baking: The Compassionate Cooks’ Traditional Treats and Sinful
Sweets, by Colleen Patrick-Goudreau, 2007.
The decision is yours: is this behavior surrounding egg
production and consumption consistent with ahimsa? You
Decide.
THE USE OF HONEY BY JAINS

Many Jains and nearly all vegans avoid the use of honey
because it is an animal product that involves himsa to the
insects (bees) that produce honey. It is reasonable to draw an
analogy to milk production.
In fact, just like milk, honey is the dairy of the insect world.
Today, there are hundreds of medicinal and eatable products
(including many cereals, cookies, biscuits, juices, and spreads)
that contain honey.
Honey can be produced by honeybees in the wild or in
honeybee farms, but most honey comes from full-time factory
bee farmers. The bees swallow nectar into their crop, regurgitate
it, add enzymes (in their saliva), chew, swallow, and repeat many
times. This is neither a pretty nor appetizing picture.
In the course of cultivating repeated hives, humans select a
successor queen instead of allowing the reigning queen to
continue. Both of these are likely to have been artificially
inseminated. Beekeepers replace the queen every two years,
instead of allowing her to live out her natural life and reign.
“Replace” is a euphemism for killing the old queen. Backyard
beekeepers also regularly kill their queens. This is done for
numerous reasons that all boil down to exerting control
over the hive. For example, it is done to prevent swarming,
aggression, mite infestation, and to keep honey production at
a maximum. For backyard or small-scale beekeepers, queens
come from commercial queen suppliers and during their
shipment, nearly anything can happen. Queens can be over
heated, chilled, left out in the sun for hours (desiccated),
banged about, and killed.
There is often a lack of regard for the bees’ lives. In the US,
10 to 20 percent of colonies are lost over the winter. This is
partly by accident and partly on purpose. Some beekeepers kill
off their hives before winter. This practice can make economic
sense. Unfortunately, this is not done by the small backyard
beekeeper, but rather by the large factory bee farmer, so a lot of
bees are killed even if most beekeepers don’t use the practice.
Also, in the process of checking up on the hive and taking the
honey, some bees get squashed by the farmers or stepped on.
Bees who sting the keeper in defense of their home necessarily
die. If two colonies are combined, the queen of the weaker
colony is killed. So that the honey can be easily removed from
the comb, it is often warmed prior to removal. In the warming
room, bees find themselves trapped with no escape, and either
die naturally or are “disposed” of by beekeepers.
There is no doubt that beekeeping, like dairy farming, is
cruel and exploitative. The bees are forced to construct their
honeycombs in racks of trays, according to a human-made
design that standardizes the size of each hexagonal chamber.
Queens are imprisoned in certain parts of the hive, while
colonies are split to increase production and sprinkled with
prophylactic antibiotics. In the meantime, keepers control the
animals by pumping their hives full of smoke, which masks
the scent of their alarm pheromones and keeps them from
defending their homes and honey stores. And, of course,
since the bees aren’t making the honey for us, our removal of
it from the hive could be construed as a form of theft. Real
maple syrup is a good alternative.
Anyone who eats honey but avoids milk is making the tacit
assumption that the pain experienced by a bee counts for
something less than the pain experienced by a cow which is
a fallacy. A bee feels no less pain than any other animal or
insect.
Clearly honey is a product of himsa.
You can make a difference. Of course it’s not always enough
to avoid eating something. Why not let companies know you’re
not buying their products because they have honey in them?
This is a particularly urgent issue in the “health food” area
since there are an increasing number of products containing
honey that would otherwise be vegan.
You decide; is use of honey consistent with ahimsa?
THE USE OF PROCESSED AND REFINED SUGAR

Sugar and other sweeteners: do they contain animal products?
The answer to this question is very complex. Carolina Pyevich
provided the following clues in Vegetarian Journal, while doing
an internship with the Vegetarian Resource Group (VRG).
According to Pyevich, refined sugar is avoided by many
vegetarians because its processing may involve a bone char filter.
The activated filter decolorizes sugar to make it white through an
absorption process. Bone char filter is used by some major sugar
companies, but not necessarily by all. Other filters may include
granular carbon, a pressure lead filter, or an ion exchange system.
Granular carbon has a wood or coal base, and the ion exchange
does not require the use of any animal products. Bones from
cows are the only bones used to make bone char.
Two major types of refined sugar produced in the United
States are beet sugar and cane sugar. They both are nutritionally
equivalent, and one cannot usually taste any difference between
them. They are both composed of sucrose. The production
and sale of each type are approximately equal.
Beet sugar refineries never use bone char filter, because beet
sugar does not require an extensive decolorizing procedure.
It is refined with a pressure lead filter and an ion exchange
system. Beet sugar is often labeled “granulated sugar.” It
is becoming more prevalent in the U.S. because the federal
government subsidizes it. But Jainism would not accept beets,
because they are root vegetable.
On the other hand, almost all the cane sugar requires the use
of a specific filter to decolorize the sugar and absorb inorganic
material from it. The filter may be bone char, granular carbon,
or an ion exchange system.
Domino, the largest sugar manufacturer in USA, uses bone
char in the filtration process. The cane refineries of Savannah
Foods, the second largest sugar manufacturer, also use bone
char. California and Hawaiian (C&H) Sugar employs bone char
filters as well as granular carbon and ion exchange filters. All
these companies use the bone char in the refining process of
brown sugar, powered sugar (sugar mixed with corn starch),
and white sugar.
Refined Sugar, producers of Jack Frost Sugar, uses a granular
carbon. Florida Crystal sugar is a cane sugar that has not
passed through the bone, either.
Some labels of sugar packages seem to indicate that the product
is “raw sugar,” but all commercial sugar has undergone some
refining. Genuine raw sugar, according to FDA regulations, is
unfit for human consumption.
Turbinado sugar is made by separating raw cane sugar crystals
in a centrifuge and washing them with steam. It retains its
brown color. C&H produces “Washed Raw Sugar,” without
passing it through bone char.
Brown sugar is basically refined sugar with added molasses. It
could have been refined with bone char.
Molasses is derived from sugar cane. Beet sugar molasses is
too bitter for human consumption. Molasses syrup does not
go through any filter, because there is no need to eliminate
the brown color. This sweetener may sometimes be non-
vegetarian, because the process of making it requires an agent
to reduce its foam by adding a small amount of fat to the
liquid. This fat is a complex issue. Traditionally, lard has been
used. Pork is hung over a tub of maple syrup, and drops of
fat fall into the syrup. Milk, cream, butter, or vegetable oil also
could have been used for that process.
Most maple syrup manufacturers now use vegetable oil or
synthetic defoamers instead of lard. But one commercial
defoamer, Atmos300K, contains glycerides derived from
“edible meat and/or vegetable sources.” Thus, it is difficult
to determine whether a particular brand has an animal or
vegetable based defoamer.
Kosher certified brands, such as Spring Tree or Maple Groves,
are unlikely to contain animal products in their defoamers.
Holsum Foods, which produces pancake syrup, uses vegetable
oil for defoaming. Their products are labeled by food chains
such as Dominick’s, Supervalue, and Superfine.
Conclusion: Turbinado sugar and molasses are the best choices
for avoiding himsa in one’s sweeteners.
You decide; is its use consistent with Ahimsa?
SABOODANA (SAGO): A NON-VEGETARIAN
FOOD-FOOD FOR THOUGHT?
In Tamil Nadu, India, on the road from Salem to Coimbatore
there are many saboodana factories. One begins to smell a
terrible smell about two kilometers away from the factories.
Saboodana is made from the root-like sweet potato. Common
to Kerala, each root weighs about six kilograms. Factory
owners buy these roots in bulk in season, pulp them, and put
into pits of about forty feet by twenty-five feet.
These pits are in the open ground and the pulp—thousands
of tons of roots—is allowed to rot in the open air for several
months. Throughout the night, the pits are lit by huge electric
bulbs and millions of insects are attracted to the light, killed,
and fall into the pits.
While the pulp is rotting, water is added every day. Due to this,
two inch long white eels, like pests, are born automatically in
the gutters. The walls of the pits are covered by millions of
these eels; factory owners, with the help of machines, crush
the pulp along with the eels, which also become paste.
This action is repeated many times during the five to six

month rotting process.
The pulp is thus ready as roots and millions and millions of
pests and insects are crushed and ground together. This paste
is then passed through round mesh and made into small balls
and then polished. This is saboodana.
Now I know why many people don’t eat saboodana, rightly
treating it as non-vegetarian. If you find it appropriate and
if you think after reading this one cannot relish saboodana,
pass on to those whom you want to save from this tasty food.
Information source: Surendra Kumar Suri, Kandivali, West
Mumbai 400067.
Disclaimer: Some people may tell me that there are many ways
of making Saboodana and what I described is the old process.
May be the modern process used in factories today is not as
himsak. I don’t know.
You decide; is the use of saboodana consistent with the
practice of ahimsa?
THE USE OF SILVER FOIL (VARAK) ON FOOD

Should Jains use silver foil (varak) in Indian sweets and on
other food items?
In India, during the last few decades, a new menace has begun.
This is the use of a very thin, silver foil called varak that is
applied to the outside surface of several edible items including
Indian sweets, some fruits, betalnut (paan) and some Ayurvedic
medicines (as an ingredient). Varak is also used in flavored
syrups as in kesar (saffron) syrup. Silver foil adds only glitter
(nothing more) to the edible items. The silver-topped sweet is
even served as prashad (holy offerings) in many temples and
on auspicious and religious occasions. Strangely enough the
same silver varak is also used to decorate the Shwetambar Jain
pratimas (idols) in the temples.
Varak is highly toxic and poisonous to the health, makes an
edible product tasteless and more expensive (because of the
added cost and the labor involved in applying the varak to the
edible product) and does nothing to enhance the taste. What
is even more shocking is that the varak is non-vegetarian and
its production process involves killing of specially selected live
five-sensed animals.
Varak is not only dirty, but it is also non-vegetarian. Even meat-
eaters do not eat intestines, which are used in its production.
The use of these foils turns even sweets into non-vegetarian
food. A few years ago Indian Airlines learned about this, and
have since stopped using varak on the sweets served in their
planes and issued instructions to its suppliers to supply sweets
without silver varak.
If you keenly observe this varak under a microscope, don’t
be perturbed if you happen to see traces of animal skin,
hair, blood, meat, the stools and saliva of cattle or oxen—
varak is made by hammering thin sheets of silver in between
layers of bulls’ intestines. In other words, after slaughtering
a bull, quickly his intestines are removed, and sold to the
manufacturers of silver foil/ varak. The skins made of old
intestines are of no use. Even one-day-old intestines cannot
be used, because within a few hours they stiffen.
The silver foil/varak manufacturer removes blood and stool (if
not pre-removed) from the intestines, and cuts them into pieces.
Then he puts one piece over another, making a booklet out
of them. At his home, or in the factory, he puts one silver (or
gold) sheet in between each page of these intestines. Then he
hammers it hard until those metal sheets turn into thin wafers.
The intestines of bulls are so strong, that even repeated
hammering do not destroy them, nor they let the foil sheets move
around inside. Because of the hammering, some tissues of the
intestine mix with the foils. Afterwards, the foil manufacturer
sells the bundle of foil to the sweets manufacturers. Some small
foil manufacturers sell the foils to temples.
Not only is varak non-vegetarian, it is also very bad for your
body - whether you are vegetarian or not. The silver cannot be
digested; therefore, there are no benefits from its consumption.
A study done in November 2005 by the Industrial Toxicology
Research Centre in Lucknow on varak says that the silver
foil available in the market has toxic and carcinogenic metals
in the thin silver foil, including nickel, lead, chromium, and
cadmium; all of these damage the body. Also, over half of the
analyzed silver foil had lower silver purity than the 99.9 per
cent purity stipulated by the prevention of food adulteration
act of India. When such foil enters into the body, it releases
heavy metals that can lead to cancer. The report also details
the unhygienic conditions in which workers put silver in small
leather bags and beat it into foil in filthy shops.
My brothers and sisters, I cannot understand this fad about
its use on edible products. Not only you are eating a non-
vegetarian product, but also for no reason you are putting
poison in your body and are paying for it.
The use of varak in Jain temple cannot be justified on any
grounds. By its use we are wrapping the holy and sacred
Jain pratimas (idols) with meat and blood and destroying the
sanctity of the pratimas. I ask, why? When will we wake up?
Contrary to many claims in India, to the best of my knowledge,
no, and I repeat —no silver varak is made by machines and
without the use of leather skins in the process. All processes
involve animal parts.
A Personal Account:
In India hardly any sweet is available anymore without silver
varak. Many years ago, I took a vow not to eat, buy, accept, or
offer to others anything containing silver varak. I know it is a
little inconvenient to find shops that sell sweets without varak
but I will not buy anything else.
I talk about this choice all the time in India amongst my
relatives and some look at me and think I am crazy and ignore
me no matter how much I say. Still, I have been successful in
convincing a few who have stopped its use, but this number
is very small. I find the use of varak-covered sweets very
prevalent in Jain homes.
About ten years ago, I attended a Jain wedding of a close
relative of mine in India. At the end of the ceremony, the
father of the bride offered me a box of some sweets. The
box was fully covered with packaging so I could not see what
was inside. I asked the host if the box had any silver covered
sweets (which I suspected). The host said yes. In spite of my
telling him that I would not touch any varak covered sweets;
he kept on insisting and forced the box in my lap. As soon as
he was gone, I went inside the storage room where hundreds
of such boxes were stored and deposited my box there. He
saw me doing this and came to me to tell me that it was rude
and insulting on my part that I did so. Very politely I explained
to him that I am sorry, but that I had no use for it except to
throw it into the garbage—which I didn’t want to do, but he
would not understand.
Brothers and sisters, such is the state of affairs.
The following additional information about the varak industry
comes from an extensive and well-researched article written
by Mrs. Menaka Gandhi; now the cabinet minister in Prime
Minister Narendra Modi’s cabinet in India.
“In India, by law, every food item has to have a green dot on
it, if it is vegetarian, and a maroon dot, if it is non-vegetarian.
If a manufacturer is found to be cheating by mislabeling his
product, the sentence is many years in jail. So, why have the
mithai (sweets) people not been arrested so far? Milk has been
treated as vegetarian to appease the powerful dairy lobby,
but the silver foil on each mithai cannot by any stretch of
imagination be considered vegetarian”.
Beauty without Cruelty, a Pune-based NGO that investigates
product ingredients, has produced a remarkable booklet on
the varak industry. Here is their report on how it is made.
“The varakh-makers select animals at the slaughterhouse.
Each animal is felt for the softness of its skin before it is
killed. This means that a substantial number of goat, sheep,
and cattle are killed specifically for the industry. Their skins
are soaked in filthy, infested vats for few days to dehair them.
Then, workers peel away the epidermal layer, which they call
jhilli, just under the top layer of the skin in a single piece.
These layers are soaked for 30 minutes in another decoction
to soften them and left to dry on wooden boards. Once these
are dry, the workers cut out square pieces 19 cm by 15 cm.
These pieces are made into pouches called auzaar and stacked
into booklets. Each booklet has a cover of thick lamb suede
called khol. Thin strips of silver called alagaa are placed
inside the pouches. Workers now hit the booklet with wooden
mallets for three hours to beat the silver inside into the ultra-
thin varakh of a thickness less than one micron called “999.”
This varakh is then sent to sweet shops.”
Here are the statistics that you should know. An (one) animal’s
skin can only make twenty to twenty-five pieces or pouches.
Each booklet has 360 pouches. One booklet is used to make
30,000 varak pieces – much less than the daily supply of a
single large mithai shop.
About 12,500 animals are killed for one kg of varakh. Every
year, 30,000 kilograms of varakh (30 tons) are eaten on mithai.
25 million booklets are made by varak companies that keep
their slaughterhouse connection secret. Now you can easily
calculate hwo many animals are killed each year just for the
varak. But the truth is that not only is this industry killing
animals furiously, much of the animal tissue that the booklet
is made of remains in the varak.
Many Jains know in their heart that varak is non-vegetarian.
But they still use these dreadful items of mass destruction to
decorate the idols of Jain tirthankars. How amazing that the
idols of those that preached and practiced strict non-violence
to all creatures should now be covered with slaughterhouse-
derived silver foils. Jains (not all) do buy and use varask. Some
try to bluff themselves by saying that the varak is machine-
made, and no animal skin is used in its manufacture which
most probably is not true. Is this practice any different than
still prevalent practice of sacrifice (killing) of animals for
worship and religious rituals in some Hindu temples which
happens even today? Bhagwan Mahavir tirelessly worked to
stop this animal sacrifice practice but his followers resorted to
the same. What a mockery!
In their thorough investigation, Beauty Without Cruelty has
done a thorough investigation and found that there is not a
single machine-made piece of varak in India, or anywhere in
the world.
On the internet, there are letters, including, for example, one
from a person in Jalandhar claiming that he has a company
which has “fully automatic machines manufactured with
German collaboration to beat silver pieces in between
a special Indian manufactured paper in a hygienic and
controlled atmosphere run round the clock by qualified
Engineers and experienced R&D team.” I looked into this,
but when I followed this up, no factory of the given name,
or even address, was found. To them I ask, do we make sure
while buying that the varaks are machine made without the
use of animal skin?
The production of varak is done mainly in India, in Patna,
Bhagalpur, Muzaffarpur, and Gaya (which is a Buddhist
holy center), in Bihar, Kanpur, Meerut, and Varanasi (the
holy city of Hindus) in Uttar Pradesh, and in Jaipur, Indore,
Ahmedabad, and Mumbai. The leather booklets come to the
production sites from the slaughterhouses of Delhi, Lucknow,
Agra, and Ratlam.
It is time we refused varak-covered mithai, fruit or paan. Mithai
shops should be taken to court for not labeling their products
non-vegetarian before selling them. I request everyone reading
this article to strictly avoid the sweets that have silver varak on
them. They are purely non-vegetarian.
Other researchers, including the International Society for
Krishna Consciousness (ISKCON) also confirms this, as do
Beauty Without Cruelty” and Mrs. Maneka Gandhi’s television
program, “Heads and Tails.”
In India, one estimate indicates that 275,000 kilos of varak
is consumed annually. Thus, an average middle class Indian
family of four consuming approximately100 kg of sweets per
year for forty years will have consumed silver foil produced
with the gut of three cows and one-tenth of a cowhide! In
India 275 tons of silver is transformed into varak that utilizes
the intestines of 516,000 cows and the calf leather of 17,200
animals each year.
Can you imagine how many cattle and oxen are sacrificed for
just a bit of taste? If you are surprised as I am, after reading
this text please inform as many as possible so as to ensure that
we don’t unknowingly consume beef.
Now you decide: is this behavior consistent with ahimsa?
MOUTH FRESHENER-THE USE OF PAAN
(BETAL-NUT)
By now, a paan-loving vegetarian may have eaten the equivalent
of many miles of oxen intestines in the form of silver varak
on the paan! For them, here is another piece of bad news - the
chuna that they apply on paan is not vegetarian. Chuna is made
from the shells of living insects. These insects are taken from
the ocean, killed, and removed from the shell. Then the shells
are softened in water, dried, and ground into white powder.
When you put this chuna in your mouth, you are participating
in the killing of many insects. This is no different from taking
life of a goat or a pig. Every being wants to live; no one likes
the pain of death.
But consistent and constant observance of ahimsa in what
we eat and wear is not the end of the matter. It is just the
beginning. There are many other types of himsa about which
we must be concerned.
ALCOHLIC DRINKS & AHIMSA

In addition to water, Jains also enjoy many other drinks
either for health, taste, and refreshment. These may include
many fruit juices, thandai (made from almonds), lemon
water, milk, and lassi and chhachh (both derivatives of milk).
Except for the milk-based drinks for reasons stated earlier,
other drinks are okay. However, Jains must use precautions
to make sure that some of the ingredients, preservatives, and
food coloring in beverages are not animal or insect based.
There are quite a few drinks in the market that Jains should
avoid.
The use of alcohol, wine, liquor, and other intoxicating
drinks, as well as drinks and edible products based on honey,
are prohibited in the Jain community but lately their use and
consumption not only in gatherings and parties but also at
home is significantly increasing. I am aware of many homes,
celebrations, and marriages where alcoholic drinks are freely
served.
Let us review the main qualities of a virtuous householder
(known as the initial vratas).
Acharya Samantbhadra, in Ratnakaran shravkachar (verse 66),
describes following eight qualities of a householder (non-
monk or nun):
1. Following the limited (anuvarat) vow of Non-violence.
2. Following the limited (anuvarat) vow of Truth fullness.
3. Following the limited (anuvarat) vow of Non-stealing.
4. Following the limited (anuvarat) vow of Limited celibacy.
5. Following the limited (anuvarat) vow of Limiting
possessions/attachments.
6. Not to consume any meat.
7. Not to consume any alcohol.
8. Not to consume any honey.
We will discuss item seven here, “Not to consume alcohol [or
any mind altering substances like marijuana, cocaine, heroin
or others].”
It is well known that alcohol and other mind-altering
substances are bad for us we will consider their ill effects in
three categories:
a. Jain ethics.
b. Medical issues
c. Social issues.
Jain ethics:
Alcohol is a mind-altering drug; it is a depressant that alters
mental faculties leading to decreased judgment power and
memory. Jain Acharya in a book “pursharth-shiddhi-upaya”
(verses 61 and 71) says that with altered mental faculty, one
not only indulges in violence but will not be able to follow
any of the vows of truthfulness, non-stealing, celibacy, or
possessiveness and neither will one be able to control the
passions of anger, deceit, greed, and hatred.
Under the influence of alcohol one indulges in emotions of
ego, aggression, and lust. One also has trouble with his senses;
this may include feeling numb, and experiencing blurred vision
trouble with hearing and other fine motor skills.
Alcohol consumption is also one of the “seven addictive
bad habits,” (Sapt-vyasan) described in Jain Scriptures; these
include:
1. Gambling
2. Eating meat
3. Drinking alcohol
4. Hunting
5. Prostitution/watching sexually explicit dances or movies
6. Smoking
7. Stealing
Is alcohol vegetarian?
It is well known that alcoholic beverages are made by process
of fermentation; some are then filtered and preserved while
others are distilled and bottled.
Jain scriptures do allow for some fermented products like
yogurt to be consumed, but it is clearly defined that after
forty-eight hours at room temperature, in fermented products
two sensed or higher levels of life start to grow and therefore
this process should be avoided.
The process of fermentation in the alcohol industry: Starter
yeast culture: A small amount of grape juice, corn, or barley is
mixed with yeast and in twenty-four hours, the starter is ready.
The starter is then mixed with the remaining total quantity of
grape juice, corn, or barley.
For ale, fermentation takes two weeks at 68 degrees Fahrenheit.
For lager, fermentation takes six weeks at 48.2 degree
Fahrenheit.
For wine, or fermentation of grape juice, the process takes
four to six weeks, at room temperature or higher.
In wine-making a clarifying or refining agent is added to make
wine clear by removing proteins from it. These clarifying or
refining agents can include: egg whites, gelatin (from skin
and connective tissue of pigs and cows), isinglass (from the
bladders of sturgeon fish), casein (from milk), and benton
clay. Some old Mediterranean countries use the blood of
mammals for this purpose but blood is not used in either the
US or France.
Organic (as mentioned above) clarifying or refining agents are
used in most premium wines.
Medical issues involving consumption of alcohol:

Alcohol enters every cell it comes into contact with; alcohol
dissolves in water and becomes part of the blood and each cell
of the body except fat cells when consumed. With every drink
of alcohol one loses 10,000 brain cells, leading to chronic
memory loss and possibly Alzheimer’s disease.
Alcohol causes cirrhosis of liver, esophageal cancer,
pancreatitis, malnutrition, accidents, suicides, and contributes
to many other diseases.
Alcohol works on brain cells leading to decreases in mental
faculty in the following ways:
It enhances GABA, an inhibitory neurotransmitter.
It weakens glutamine, an excitatory neurotransmitter.
The net result is sluggishness or decreased mental faculty and
therefore alcohol is classified as central nervous system (brain)
depressant.
Social reasons:
No one publicly acknowledges himself to be more than
occasional or social drinker; no parents are happy or proud
if their children consume alcohol, regardless of their age.
Eight % of US population suffers from alcohol abuse and/or
alcohol dependence. This number does not include so-called
social drinkers (if one can always control the amount).
As we know the human brain is different from that of animals
in that we have the power to think, analyze, and speak; alcohol
alters all three. This is the basic cause of alcohol-related social
problems including: domestic violence, aggressive behavior,
anger, violence, sexual abuse and rape, broken friendships,
broken families, ruined careers, and the phenomenon of binge
drinking and its associated problems.
Is your booze vegan?

It might seem strange to consider, but your favorite drink
might have more than just alcohol in it.
Brew-masters, winemakers, and distillers may include animal
ingredients in their products directly, or they might use them
in the processing and filtration.
When making the product, dairy, honey, and other things
(including, in one case, a whole chicken dropped in the tank)
are ingredients in the final recipe.
When filtering the drinks prior to bottling, companies can
use things like isinglass (from fish bladders,) gelatin, egg
whites, and seashells, among other things. These products
grab onto the impurities and make it easier to catch them in
the filters, though there are many animal-free alternatives in
use.
These ingredients don’t usually show up on the label, so the
only way to find out is to ask.
MEDICINE & VITAMINS
Not all medicines and vitamins are vegan or vegetarian. For
thousands of years, Jains were using naturopathy or Ayurvedic
medicines to treat and cure many illness and diseases. Not
anymore. With the advent of technology, modern medical
and health delivery systems (particularly the allopathic
system) uses thousands of medicines, procedures, surgical
treatments, vitamins, and supplements. A large number of the
modern allopathic system of medicines are derived, directly
or indirectly, from animals or animal based products. In
many cases, not only are two-four sensed life forms killed or
tortured (for example, in flu shots that come from hens and
eggs) but five-sensed animals are as well. In addition, many
of the medicines and procedures are first developed by using
animals for testing.
Recently I read that several Ayurvedic medicines too are not
free from animal ingredients either.
For the practitioners of Jain, Ahimsak, and vegan way of life,
it is necessary that one should be vigilant and should strive to
find alternatives such as cruelty free medicines, supplements,
and treatments. There are quite a few such systems available
in the marketplace today. Some of these are given names
like alternate systems, holistic healing systems, homeopathic
systems, yoga, pranayams (controlled breathing), acupressure,
acupuncture, or Tai-Chi, for some examples.

Chapter
6
THE USE OF ANIMAL – BASED
PRODUCTS OTHER THAN FOOD
I n this chapter I will examine the use of animal and insect-

based items that are used every day for the covering and
beautification of the body and for home and automobiles
furnishings.
Please note: here, I am not at all implying with the practices
and incidents described in the following stories in this
chapter are peculiar to the Jain community only; neither I am
assigning blame. In fact many non-Jains also practice the same
very frequently. Since ahimsa is the external manifestation
of confidence, inner purity and wholeness and Jains are
the keepers of ahimsa, it is their paramount duty to think,
contemplate, and then decide their prevalent habits, customs,
traditions, and practices with the light of ahimsa.
Jains have used cotton and its derivatives for all types of
clothing for a long time but in the last several decades the
use of silk, wool, feather, down, leather, fur, and human-made
fibers (nylon, synthetics) are also becoming normal in the Jain
households.
THE USE OF ANIMAL BASED PRODUCTS

Some Jains probably do not stop and consider that some of
the products they use or wear on their bodies (including, for
example, leather, silk, wool, pearls, and coral), use as medicines
(vitamins, over the counter and prescribed medicines at home
and in hospitals), furnishings in homes and cars (leather, ivory,
silk, wool, animal skins, stuffed animal heads), beauty aids
(many kinds of cosmetics), entertainment (the use of animals
on roadside shows and circuses such as monkeys, bears,
elephants, tigers, lions), for transportation and joy rides—all
of these have a common component of some kind of (severe
or slightly less severe) cruelty to helpless creatures, most of
whom are five-sensed.
Still, there are many people within and outside the Jain
community who understand the nature of cruelty and
suffering to animals and try very diligently to avoid the use
of such products. Let me share a few interesting trends and
developments in North America. Hopefully, the following
examples offer some guidance.
There are nearly 20 million (more than 3 times the population
of Jains in the world) vegetarians and vegans in North America
and that number is growing every day.
Proper labeling and the use of cruelty free products are
increasing at a very impressive rate and this information is
now readily available on the internet and in print media.
“Vegan” and “veganism” have become commonly acceptable
words and also part of the English dictionary.
There are literally hundreds of thousands of magazines,
books, podcasts, blogs, radio, websites, Facebook pages, vegan
groups, societies and television talk shows devoted to vegan
and vegetarianism.
Quite a few celebrities are now identified vegans.
About twenty five years ago, there was a peaceful march in
Washington D.C. for Animal Rights and 25,000 people from
all over the United States participated; local marches and
activism continue in nearly every corner of the US.
There are thousands of stores (online and traditional) catering
to animal free products.
There are annual awards and honors to recognize people,
books, media, and movies that observe and promote animal
welfare and veganism.
Let me share a few actual happenings that I observed or heard
myself:
• In the 1980s and 1990s I lived in Cincinnati, Ohio. We had
established the Jain Center of Cincinnati-Dayton there where
we used to observe all our major Jain functions and festivals.
Once, I invited Jayne Meinhart, a native of Cincinnati, a
committed vegan and a TV and Radio talk show personality,
to the Mahavir Jayanti Celebrations at the Jain Center. Jayne,
like all of us, removed her shoes outside the assembly hall.
During her speech, she commented that she knows that
Jains are the biggest followers of ahimsa yet when she came
in, she noticed that not a single pair of shoes or sandals was
non-leather whereas she (Jayne) herself had stopped use of
leather many years ago. You can imagine how embarrassing
or inspirational that was for us Jains.
• In 1995, at the JAINA convention held at the Chicago Jain
temple, Mrs. Menaka Gandhi (a Cabinet Minister in India)
was the chief guest. In her keynote speech, Mrs. Gandhi
chided the Jain audience about the use of many kinds of
animal based products (leather, silk, pearls) in their daily
use while she herself —a non-Jain —does not use any. Mrs.
Gandhi is a champion of animal rights and has given her
very best to the cause of animal protection and their welfare
in India. In the Indian parliament, as an M. P, as a Central
cabinet Minister, and as a commoner, she has championed
this cause even at the risk of her own life. I have come to
know that the transportation of live animals in India across
state lines is illegal, yet with the connivance of corrupt
government officers, thousands (if not millions) of animals
are daily transported in goods trains to far off places to
slaughter houses. Whenever Mrs. Gandhi comes to know
of such trains carrying animals, she goes and tries to stop
the trains (even in the middle of night and at the risk of her
own personal safety). She does this quite often.
Now you decide: is this behavior—using animal products
for fashion —consistent with ahimsa?
You may ask, “Why should I not use leather and leather
products for body coverings, accessories and furnishings?”
Real leather is a skin of the animals and they (animals) are
the only source for real/genuine leather. Humans are the
only species that use the skin of another animal. No animal
uses other animals’ skin. In the distant past, leather was used
for footwear (shoes) and in several industrial applications.
Today, there are hundreds (perhaps thousands) of products
(for human as well as for industrial use) and only in the last
five to seven decades, the use and production of leather has
increased manifold.
Today, humans use leather for all kinds of footwear, wallets,
purses, trouser belts, camera and computer cases, brief
cases, suit-cases, shoes, jackets and coats, head gear and
head coverings, furnishings (seats in vehicles and in home
furnishings), home decorations (including paintings and many
other items).
In the past, Jains always avoided the use and the trading of
leather and leather related products in any shape or form. If
Jains did use leather, it was only for footwear provided that
leather was derived from the carcasses of naturally dead
animals and not from humanly killed animals.
HOW IS REAL LEATHER PRODUCED THESE

DAYS?
These days, a majority of leather is produced by killing animals
(in slaughter houses) and very little comes from the carcasses
of animals who died natural deaths.
A large number of animals are killed daily for meat thus
providing leather, bones, urine, and blood as byproducts. Also,
significant numbers are killed specifically for special leather
(such as in home and car furnishings, hand purses and leather
jackets). In that case, meat, bones, urine and blood are the
byproducts (not primary products).
Special leather has certain characteristics like being free from
surface scratches and blemishes on the outside skin plus other
features such as softness, strength and durability, and texture.
Special leather finds its use in home furnishings (sofas, chairs),
in automobile seats (generally in expensive/luxury cars), body
and footwear such as jackets, expensive shoes, hand purses
and also in industrial uses. In addition, in India, some special
and fresh leather is used for making silver varak (silver foils).
Silver foil in India is most commonly used on sweets and other
edible products and also in some Jain temples for decorating
the idols and pratimas.
For special leathers, certain types of animals (mostly cows and
calves) are specially reared and raised under very controlled
conditions (for example, cows are confined to stay in certain
positions so that they do not scratch their skins and thus cause
scratches and blemishes on the leather skin). Once ready, these
animals are slaughtered (primarily) for leather and the meat
and other body parts become the secondary byproducts.
THE ECONOMICS OF LEATHER & HOW

ITS USE DIRECTLY CONTRIBUTES TO
SLAUGHTER OF MORE ANIMALS
Let me again share a few examples to illustrate the varied ways
leather contributes to violence against animals.
A few years ago I was in New Delhi, India. There, one of
my very distant Jain relatives brought his son (in his early
twenties) to meet with me. This young man came and touched
my feet (as a sign of respect in Indian customs). I noticed that
this boy was wearing a leather jacket. Immediately, I told this
young man to remove his leather jacket, hang it outside the
house and then come and sit next to me, which he did very
politely. Then, I told the boy that there is so much himsa in
the production and use of this leather jacket and he should
not wear it, as he is directly and indirectly responsible for the
killing of an animal. At this, the boy asked “Uncle, how can I
be responsible for the killing? The animal was killed for meat
[and not for leather] and I am just using leather which was a
by-product any way.” Now, it was time for me to give him a
lesson in simple economics.
I started with a simple example. I said, “Let us suppose the cow
is worth $1,000 and yields 500 kg of meat after slaughtering.
Thus, the production cost of meat is $2 per kg. Now if the
same cow gives byproducts of, say $400 worth of leather and
$100 for bones, urine, and blood, then the net cost for 500kg
of meat is only $500 or $1 per kg.
Now the meat becomes that much cheaper and more people
will be able to afford meat at $1/kg as opposed to $2 per kg;
hence raising and slaughtering a greater number of animals.
Since leather significantly subsidizes the price of meat, the
killing of more and more animals goes on and the dairy
farming industry thrives.”
With this simple example, this young Jain boy understood very
clearly his direct role in the killing of animals. Since that time,
to the best of my knowledge, he has never worn a leather
jacket again. He also became one of my best friends.
Once I was staying at a very holy Jain pilgrim place in India.
One morning I woke up early (at five o’clock in the morning)
and went to the temple to do the darshan and some meditation
in front of the Jain pratimas. When I got there, I saw a group
of Jains already doing their arti.
I noticed that one of the persons in the group was wearing a
leather jacket while doing Arti. At the entrance to the temple
gate, it was clearly written that nothing containing leather
(camera cases, belts, purses, wallets, and jackets) is allowed
within the Jain temple premises. Noticing this, I immediately
went to the gate keeper/security guard and asked “How come
this person is doing arti with a leather jacket on?”
The security guard replied, “Sir, we try to stop many people
like this but they argue and push us aside. What can we do?”
You can imagine how I felt at that moment. What happened
to Ahimsa in the Jain community?
HOW MANY ANIMALS ARE KILLED FOR JUST
ONE LEATHER JACKET OR SET OF SOFA OR
CAR SEATS?
I have mentioned before that animals are specially reared,
raised, and killed just for specialty leather that is used in sofas,
home and auto furnishings, leather jackets and purses. A
number of cows needed for the production of just one set
of ordinary sized sofa seats will vary, but it is definitely more
than one cow and in some cases may be two to three cows.
Similarly, in the case of leather seats for cars, the number of
cows sacrificed to adorn the auto seats for a car will be at least
one to two cows.
My Jain brothers and sisters, I ask: Do we ever stop and think
what we are doing? Are we only concerned with himsa to one-
sensed beings but completely indifferent to the killing of five-
sensed beings?
Are leather furnishings that much better and comfortable that
several cows have to be killed for our perceived beauty and
pride of possession?
We may choose to believe it or not, but by using leather and
leather products in any shape or form, we are directly —not
just indirectly —responsible for the killing of many innocent
and helpless five sensed creatures.
There are hundreds of alternative materials to leather that are
cheaper, beautiful, and comfortable.
Leather is the skin of a live animal, which is also laced with
hairs, blood, and meat. In some cases, some of these (hair,
meat and blood particles) cannot be fully removed before a
product is made.
Have you ever smelled a leather product? It smells awful and
the smell lingers on for a long time; in fact it never completely
vanishes.
The design and aesthetic choices are very limited in leather
products.
Everything in non-leather is available these days, easily,
cheaply and just as durable. One can choose from thousands
of selections on hundreds of web sites offering non-leather
products. For non-leather automobile seats, for nearly all
makes and models, one can order in advance from the factory.
I can assure you that the experience will be worth the wait.
Just try it.
About a dozen years ago I had gone to Australia and there I
went to meet with a Jain scholar (he was a New Zealander)
at the National University of Australia in Canberra. After
he showed me his department and the university library
(with a large collection of Jain books), I invited this scholar
to accompany me to a dinner at another Jain’s (from India)
house in that town to which my wife and I had been invited
to earlier. My scholar friend agreed. When we arrived at my
host’s house, we noticed that his house was recently furnished
with a brand new leather sofa set. This was the only sofa to
sit on as there were no other chairs or seats. As a courtesy
to my host, I sat on that leather sofa but my New Zealander
friend refused to sit on the sofa and instead he sat on the
floor. After an hour so, when the turn came to have dinner,
my scholar friend refused to eat there, left the house (without
eating) and returned to his university campus. I really felt
ashamed and small. Here was a lesson for me in ahimsa in
practice.
I have met several of our Jain youth in America who will not
buy cars with leather seats. I know of quite a few cases where
some of my own young relatives wanted to buy expensive cars
(luxury cars such as Lexus, BMW and Mercedes) where the
standard seats are of genuine leather. In some cases, some
models are not at all offered in non-leather seats. These
mindfull Jain youths opted either for a cheaper model or,
when feasible, placed a special order at a premium with the
dealer for a non-leather seat directly from the factory. Under
no circumstances would they choose a leather car seat, no
matter what.
ALTERNATIVES TO LEATHER
Instead of buying leather clothing, fashion accessories or
footwear, look for goods made with microfiber, pleather,
synthetic, imitation or artificial leather, or all human-made
materials. Artisans are now using “vegan leather” [artificial,
plant-based non-leather] in purses and jackets in a wide and
gorgeous array. Alternately, you can opt for products made of
cotton, linen, rubber, ramie, canvas, and chlorenol.
If you buy and use leather products, please do see this short
film:
http://www.jainsamaj.org/magazines/ahimsatimesshow.
php?id=368
THE USE OF SILK: SHOULD I USE REAL SILK

AND SILK PRODUCTS?
Before I delve deeper into this topic, let me define a few
commonly used terms.
• Silk Factory: It is a slaughterhouse of three-sensed insects.
The generally understood slaughterhouse that we all
understand is for five-sensed non-human beings, but a silk
factory by all definition is also a slaughterhouse. In fact, a
silk factory is a much bigger slaughterhouse because here
practically infinite numbers of three-sensed insects are
slaughtered to satisfy some human’s wants, not needs.
• Dealers in real silk: These are the dealers of products from
slaughterhouses (silk factory).
• Users of real silk in all reality are nothing but users of the
meat coming out of theses slaughterhouses.
The above is a reality. No sugar coating or different
terminologies can change or hide the reality.
Unfortunately a significant number of Jains (of all ages and
both genders) engage in the above in some combination.
Jains use and trade in real silk and silk products extensively.
There are thousands of silk saree shops in India owned by
Jains. Not only silk is used by ladies (sarees and related body
wear), by men (kurtas, jackets, coats, scarves, neck ties), in
home furnishings (for curtains, draperies, carpets and rugs),
but also in temples for poojas as some people consider it
purer than cotton dhotis and sarees.
The complete process of silk making is purely of himsa.
Silk is nothing but practically the skin of millions of two- to
three-sensed silk worms (these are specially reared in factories
and farms), which are boiled alive in hot water to extract silk
thread.
My brothers and sisters, I am not kidding. I personally have
toured several silk factories and seen the rearing of silk worms
and also witnessed all this killing with my own eyes.
There are a significant number of Jains who either don’t
believe or don’t want to believe that silk comes from the dead
bodies of silk worms. This is similar to many meat eaters who
don’t connect that meat comes by killing live animals. In the
case of silk, one should take a tour of a silk factory. I have
done that. This will be an eye opener. One can search at any
of the websites such as Google to know where silk comes
from. Below is information from one such search from a web
site:
Silk is the material produced by the silk worm to make its
cocoon. While there are several types of silkworm, it’s the
mulberry silk worm that is used to make commercial silk.
They’re called mulberry silk worms because they feed off
mulberry leaves. The mulberry silkworms yield the most
quantity of silk. Shortly before the silkworm is going to
eat its way through the silk of the cocoon, the worm
is killed so the cocoon can be un-raveled into a single
thread. Silkworms produce silk when they grow from
worms, into their adult stage: a moth. In between these
stages, the silkworm spins a single thread of silk around
itself, which eventually hardens into a cocoon to protect
it during this transformation. This silk is excreted from
the salivary glands. The worm is boiled alive during this
stage ( I personally saw this being done) before the silk is
removed. If it were allowed to grow and emerge from the
cocoon, it would break the cocoon in the process, making
it less valuable for silk production (and useless for high
quality garment).
ALTERNATIVES: Many common fibers simulate the look
and feel of silk, including nylon, polyester, Tencel, milkweed,
seedpod, fiber, silk cotton and celiba tree filament, and rayon.
CAN THE USE & TRADE OF REAL SILK IN ANY

SHAPE OR FORM BE JUSTIFIED BY THE JAIN
COMMUNITY?
The big and short answer is affirmatively, “NO.” How can a
community that talks of ahimsa all the times and on that basis
distinguishes itself from all others, justify and condone the use
and trading of silk and its products. Silk worms are not one-
sensed creatures. They are 2-3 sensed. For just one yard of silk
(used in sarees and other items) one is responsible for taking
away the live of at least 50,000 -100,000 living insects. Jains
avoid the torture and killing of 1-5 sensed creatures but shut
their eyes when it comes to the use and trading in silk which,
like leather, is purely a product of himsa.
How can silk be purer than cotton? Pure silk cannot be made
without killing the silkworms. How can then a product that
represents the killing and murder of thousands of silkworms
be used in poojas in the temples? In my opinion, this is not
right.
My Jain brothers and sisters, I urge you to consider not to
trade in and use a product (silk), which is based on pure himsa
and nothing but himsa. There are many other businesses and
clothing materials that Jain community should consider for
trade and use.
Use of silk sarees, kurtas, jacket, ties, and dhotees should
be avoided. Cotton and other man made materials are much
better for that purpose.
The following accounts demonstrate examples of personal
choice in promoting ahimsa.
◊ Personally, I have taken a vow not to use silk in any shape or
form. I avoid all suiting, shirts, neck ties, scarves, draperies
or any such products that even have a small quantity of silk
in them. Please try it. It is such a great feeling. In the same
fashion, I will not buy, trade in, accept or present any item
to any one that contains silk.
◊ About twenty four years ago, I went to attend a Diksha
ceremony of a Jain sadhvi (nun) in India. After the ceremony,
I had a chance to speak for a few minutes to a very good
size gathering of men and women. Here I mentioned, “The
girl who just became a sadhvi has renounced everything. We
all have come to attend this solemn ceremony. What are we
going to renounce?”
I reminded my audience about silk and the inherent himsa
in its production. Immediately quite a good number of
people (both male and female) stood up and took a vow
not to trade in, buy, or wear silk any more. I was so pleased.
I feel, one simple but important awareness about ahimsa in
our clothing will lead to many other such awareness in other
items of our daily use or business.
◊ In November 2009, I was in India and visited a small town
in Western UP. I came to know that in the Jain sthanak there
next day, the group of Jain sadhus will end their 4 months
Chaturmas and the community has organized a big function
to thank and bid the sadhus farewell. I too attended this
function.
At the end, I was requested to address the gathering. Here
again, I asked the audience that after the pravachans and
tapasyas during 4 months and paryushan, what offerings the
audience is going to give to the departing sadhus? I suggested
that men and women should take a vow of not to use silk and
wool (wool will be discussed later here) for a year. My hope
here was that if someone is willing to give up the use of silk
and wool for a year, most probably it will be permanent and
he and she will think twice before going back again to its use.
Here again quite a large number of men and women took this
vow.
I hope you too can do this but first it must start with you with
a thought that you too might not manufacture, trade, buy, use,
accept or present silk and its product in any shape and form.
WOOL FOR BODY COVERING: IS WOOL TOO A

PRODUCT OF HIMSA?
The answer is yes. All wool is nothing but the hair of mostly
domesticated (vegetarian) animals. Most of the wool that we
use comes from sheep and goat. These animals are specially
raised (like dairy farming) mainly for the purpose of wool and
secondarily for meat. The major centers of wool production
are New Zealand (with 60 million sheep; 20 times more than
the human population of New Zealand), Kashmir, Australia,
and several other places.
In the books, many of us read when we were younger, sheep
live happy lives, roaming free until they are carefully sheared
and dying peacefully after a long, idyllic life. For most merino
and other sheep in Australia and other places, such portraits
are simply fairy tales.
Every year, millions of gentle lambs endure painful
mutilations in which tender skin is cut from their backsides.
And when their usefulness as wool producers ends, thousands
of terrified sheep are crammed onto multi-story ships to be
transported for days and even weeks to countries where they
will be violently slaughtered far from the paddocks where they
were raised. Their painful deaths are little more than statistics
for an Australian wool industry where this misery has become
standard practice.
Australia is the largest producer of wool in the world, with
most of it coming from merino sheep. These sensitive
animals are specifically bred to have extra-wrinkly skin, which
produces more wool for the industry to push onto global
markets. Those wrinkles collect moisture and lead to a hideous
condition called “flystrike,” in which blowflies lay eggs in the
folds of the sheep’s skin and resulting maggots eat their flesh,
sometimes all the way to the bone.
Rather than making sensible and humane efforts to prevent the
condition, Australian farmers perform a dreadful procedure
called “mulesing,” in which chunks of flesh from around
lambs’ tails are cut using instruments resembling gardening
shears. The mutilated lambs stumble away in pain with raw,
bloody wounds.
This cruel practice is just the beginning of a lifetime of
escalating pain and fear inflicted on these naturally gentle and
playful animals. Once their wool production declines, many
sheep are exported to the Middle East or North Africa on
sweltering, multi-story ships crammed full of terrified animals
who are forced to live amidst their own filth for weeks. Many
die en route: some are trampled to death, and others perish
slowly from illness.
When sheep or goat is ready to be sheared, this is done by
automated machines these days. The sheep is tranquilized and
held tightly in the shearing machine (so that it cannot move).
The animal is frightened and the automatic machine does the
shearing. Since the outside body of the sheep is not smooth (it
is curvy and with some bones protruding) the machine severely
injures the skin with major cuts, bruises and bleeding. The
helpless creature suffers lots of pain and injury. Some wounds
become septic and about 10 % or so sheep are so severely
injured that they are killed right way. Every year this cycle goes
on. When a sheep cannot produce economical quantity of
wool (just like the cow which can no longer produce milk), it
goes to slaughtering right way. The shearing of sheep for their
wool involves an unspeakable amount of violence
Jains use and trade extensively in woolen clothing and wool
items. Quite a few big mill owners of wool products (especially
in Ludhiana, Punjab) are Jains. Even some Jain sadhus use
woolen cloths. Use of woolen shawls (for men and women)
during winter and as gift and for honoring someone is quite
prevalent within the Jain community.
Some Jains defend this because it has been traditional to use
wool. Prof. Gary Francione, a Jain himself, questions and says
that tradition can no more suffice here than it can in any other
area of human conduct. If Jainism stands for anything, it
represents the notion that ethics is a matter of rational thought
and careful consideration. It is precisely when we have been
lulled into complacency by tradition that we must be most
conscientious. HH the Dalai Lama says “traditions are never
cast in concrete and hence in light of the new knowledge,
facts, time and environment, traditions must be changed.”
There are some who say that we cannot live a perfect life
so it is acceptable for us to eat dairy or to use other animal
products as a “compromise.” Jainism certainly recognizes that
we cannot avoid all violence in our lives, which is precisely why
laypersons are not required to eschew violence to immobile,
one-sense organisms. In the words of Prof. Francione, “but
if our inability to avoid all Himsa means that we can eat dairy
or use silk and wool, which involves inflicting injury and death
on three to five-sensed beings, then it must mean that we can
eat flesh as well.”
Francione mentions here that another principle that applies
here is of the need vs. want and of minimum and necessary/
unavoidable himsa. Jains are supposed to weigh each need
whether it is a need or a want and even if it is a need, how
and in what way, I can minimize himsa. Certainly, since many
other alternatives are available which are just as good or may
be even better, one can avoid the use of milk, wool, leather
and silk in daily use.
There are some who argue that because dairy products, wool,
and other animal products do not necessarily involve suffering
(these products can, it is claimed, be produced “humanely; the
animal is not killed”); these products are different from flesh.
But under the very best of circumstances, there is suffering
involved in the production of these products, and the death
of animals is a necessary aspect of any industry or practice
that uses animals.
We have an obligation to take care of the domesticated animals
we have brought into existence. But we should not continue
to bring more into existence or to create a demand for animal
products. To do so cannot be reconciled with the principle of
Ahimsa.
Please allow me to share some sad details about what was
witnessed and documented on a sheep farm in the town of
Smeaton in Victoria, Australia:
“Bodies of dead and dying sheep littered the farm’s fields, some being
eaten alive by maggots. One ram was found sitting alone in an apparent
state of shock. He was away from his flock, too weak to move, and
trembling. The ram had been “mulesed,” left with a broad chunk of flesh
cut from his backside in a crude and painful attempt to stop flies from
laying their eggs in the moist folds of his wrinkled skin.”
My brothers and sisters, so far I have described how sheep are
treated and wool is produced in Australia and other countries
but I must submit that conditions and cruelty to sheep in
India is no less; in fact it is lot worse than the countries I have
described above. You will be shocked to see the torture if you
ever decide to take a tour and see the whole situation with
your own eyes. I guarantee, just do it once and you will never
use silk and wool again.
ALTERNATIVES: Instead of shopping for heavy, itchy wool
socks and mittens or expensive angoras or cashmere sweaters,
choose garments made with more light –weight and colorful
materials, like nylon, acrylic, orlon, polyester, fleece, cotton,
flannel, synthetic, shearling, Tencel, Gore-Tex, Thermolite,
Thinsulate, and Polartec Wind Pro.
As with silk and leather, in the last Eighteen years, I stopped
buying or accepting any more clothing or items made of wool.
However, I must admit that I do have a stock of such items
that will last me my lifetime. So far, I have not decided to solve
this dilemma, options would be to wear, not wear, donate, or
throw them in garbage. In various meetings and gatherings in
India, I did talk about wool the same way I do about the use
of silk and leather. Luckily, I have been able to convince a few
and don’t know how long that passion will last with them. I
hope forever.
BODY DECORATIONS & HIMSA: THE USE

&TRADE IN ANIMAL-BASED PRODUCTS SUCH
AS CORAL, PEARLS, & IVORY
Many Jains are use and also trade in jewelry items such as
pearls. In fact, in my estimate, Jains participate in this trade
and they own thousands of diamond and pearl distribution
and wholesale selling centers in India, Belgium, the US,
Canada and the UK. Similarly, Jain ladies love these items as
jewelry. I personally know a few Jains in India who have large
showrooms dealing in ivory products, too. It is a known fact
that both of these items involve not only significant cruelty to
the animals (oysters in case of pearls and elephants in case of
ivory) but also actual death by torture.
Coral: Coral reefs sustain colonies of millions of tiny animals
called coral polyps. They grow at an extremely slow rate of 1
to 2 centimeters a year. Mining destroys the work of centuries
in a matter of hours and kills a multitude of sea creatures.
Coral is used as jewelry and in some ayurvedic medicines.
Pearls: It could take as many as 100,000 oysters to produce
a single pearl necklace. Pearls are produced by making an
incision into the oyster’s soft body, and putting some gravel
inside (this gravel is a bit of shell/tissue from another freshly
sacrificed life). Imagine the pain of a splinter in your finger
and then multiply that many times over to understand the pearl
oyster’s continuous agony. An oyster is liable to die while being
incised, and stands only a ten percent chance of surviving the
seven years until the one single pearl is formed. Only forty
percent of the pearls obtained are marketable and only five
percent are, as desired by consumers, perfectly spherical. Each
and every pearl represents hundreds of thousands of shells
being opened up and discarded after killing those oysters.
Apart from jewelry, mother of pearl, another living shell-based
decoration, is often used on decorative items. For example,
Lacoste polo shirts frequently use buttons made of mother
of pearl.
Enamel/Meenakari: This process involves firing a special
decorative paint that contains varnish or resin. The paint,
varnish, or resin could contain animal substances.
Lac/Shellac: Used for bangles and handicrafts, these also
have footprints of himsa.
Shells: Used as temple conches, buttons, jewelry and assorted
trinkets. Each shell is the home of a living marine creature
known as a mollusk. The shells are dredged from the ocean
bed and boiled alive to kill the animals inside before drying
and selling commercially. Instead, one can buy Bishnupura
Terracotta conch shells available, for example, at the Central
Cottage Industries Emporium, that blow and sound like real
conch shells.
Scrimshaw: this is the art of intricately carving and decorating
whalebone/tooth, ivory, or shell.
I have seen the use of pearls in Jain temples on Jain idols.
Similarly, during Paryshana on Bhagwan Mahavir Janam
Vaachan day and swapna ceremonies, and during ghee boli for
fund raising, and to develop the tempo for higher ghee bolis,
Jain ladies normally sing “Aaj mahaare deraasar main, motee yee
naa varshaa re,” (which means,“Let there be a shower of pearls
today in our Jain temples”). I question since Moti (pearl) is a
product of pure himsa to a three-sensed creature, how can we
condone the use of pearls to decorate the Jain pratimas and
also to sing songs which praise himsa or product of himsa?
THE USE OF BEAUTY AID PRODUCTS

There are very few products that are cruelty free. In fact, many
of the ingredients come from animals and all products are
first tested on animals for their safety on humans. During this
testing, test animals are subjected to torture, become blind, or
acquire many terminal diseases. Just consider —is this what
we want, to beautify our bodies with the suffering and torture
of innocent animals? There are many cruelty free products
and alternatives available today. One simply has to look.
Every year, approximately 14 million animals suffer and die
in painful tests in an attempt to determine the safety of
cosmetics and household products. Nearly every major brand
of cosmetic and household product, such as toothpaste,
lipstick, dishwashing liquid, and furniture polish, are tested
on animals such as rabbits and dogs. Additionally, every time
a company changes its ingredients or advertises a “new” or
“improved” product, the substance is then retested.
Two of the most common methods of testing are the Draize
Eye Irritancy Test and the Lethal Dose 50 (or LD50) test. The
Draize test is used to test substances that might get into the
human eye. During this test, a certain amount of a concentrated
solution is placed into the eyes of conscious albino rabbits.
Their eyes are held open with clips, and many rabbits break
their necks or backs as they struggle to escape. The damage to
the rabbits’ eyes is then recorded at intervals over a period of
time. Reactions to the irritants include swelling of the eyelid,
inflammation of the iris, ulceration, bleeding, and blindness.
The animals usually receive no anesthesia or pain relieving
drugs during the tests.
The LD50 test measures the amount of a toxic substance that
will, in a single dose, kill half of the animals in a test group.
Again, no painkillers are administered. During this test, the
experimental substance is forced into the animals’ throats or
pumped into their stomachs by tube, sometimes causing death
by stomach rupture or from the sheer bulk of the chemical
dosage. Substances are also injected under the skin, into a
vein, or into the lining of the abdomen. They are also often
applied to the eyes, rectum, or vagina, or forcibly delivered for
inhalation through a gas mask.
Many health professionals agree that both the Draize test
and the LD50 test are crude and imprecise. Ophthalmologist
Stephen Kaufman of New York University Medical Center
argues that the rabbit eye is so different from the human eye
that ophthalmologists have no use for Draize data. Similarly,
Dallas Pratt, MD argues that LD50 test results can be affected
by the age and sex of the animal, their housing and nutrition,
temperature, time of day and year, and the exact method used.
Additionally, cosmetic and product tests on animals are not
required by law. The Food and Drug Administration (FDA)
only requires that the ingredients be “adequately substantiated
for safety” prior to marketing, or the product must carry a
warning label saying that its safety has not been determined.
The FDA does not require any particular sort of tests. Testing
methods are deter-mined by the cosmetic and household
product manufacturers, and the test data are used only defend
the companies against consumer lawsuits.
There are many non-animal testing methods available that
have proven to be more reliable and less expensive than animal
tests. Alternatives include use of cell cultures, corneal and
skin tissue cultures, corneas from eye banks, and computer
and mathematical models. Companies can also make products
using the many ingredients and combinations of ingredients
that have already been determined to be safe by the Cosmetics,
Toiletry and Fragrance Association.
As caring and compassionate individuals, regardless of our
religious backgrounds, why would we use any products whose
creation has caused so much pain and suffering, when there
are so many alternatives available? There are many products
available in common department stores and supermarkets that
are clearly labeled as “not tested on animals” and “contains
no animal ingredients.” Remember, every time you purchase
or use a product that is cruelty free, you are doing your part in
preventing the needless suffering of countless animals.
For a listing of many cruelty based and cruelty free products,
go and search on Google.
RELATED NEWS & EXAMPLES OF CRUELTY-

FREE MOVEMENTS
Good News! India Bans import of Cosmetics Tested on
Animals, November 14, 2014
A huge victory for animals—the Indian government
has just announced a ban on the import of animal-
tested cosmetics!
This news comes after
intensive efforts by
PETA India, Union
Minister Maneka Gandhi
and others and will save
millions of animals from
being blinded, poisoned
and killed in cruel and useless tests for products sold
to India’s billion-plus population. The India Ministry
of Health and Family Welfare made its decision public
in The Gazette of India today and will implement the
ban in November.
The compassionate move brings India up to speed
with the European Union and Israel, which have
already banned the sale and marketing of animal-
tested cosmetics. Earlier this year, animal testing for
cosmetics was banned in India. Now, companies
that want to sell cosmetics in the country won’t be able
to conduct cruel tests elsewhere, either.
Just last month, it looked like the existing ban on
animal testing for cosmetics could be under threat
from a group of international companies – including
NIVEA, Johnson & Johnson and L’Oréal – which are
members of the Indian Beauty & Hygiene Association.
Thank you to everyone who wrote to these companies
to help make sure that didn’t happen.
Congratulations to PETA India and everyone else
who was involved in achieving this immense victory
for animals. It’s a message to the whole world that
India will not tolerate blinding bunnies for shampoo,
mascara and other such products – and this ruling now
gives an upper hand to businesses that use superior,
human-relevant, non-animal testing methods.
“Canvas Shoes in Indian Schools,” by Liz Miller

“Recently, India’s Central Board of School Education and
the Council for the Indian School Certificate Examination
(CISCE) approved a proposal by Mrs. Maneka Gandhi to
replace leather shoes with cruelty-free canvas alternatives as
the required footwear in Indian schools. The proposal states
that black leather shoes were introduced as part of a required
school uniform during Britain’s colonial rule of India, and
that by replacing them with canvas shoes, the country can
choose its own, more eco-friendly option. Representatives of
CISCE say that the move will benefit schoolchildren and their
families, as leather shoes require routine cleaning, polishing,
and maintenance while canvas shoes are more comfortable
and durable”.
“Thanks to Maneka Gandhi,” by Ravi Pandya
“Thanks be to Maneka Ghandi for this humane and
compassionate act and setting an example at home and abroad.
We were privileged when Maneka-ji came to Bristol, UK on
Mahatma Gandhi-ji’s birthday anniversary and celebrate his
legacy of Ahimsa day, Non-violence and non-aggression day
were combined with World Farm Day and St. Francis of Assisi
day on 2nd of October.
Indeed, Maneka-ji’s father was in British Military and she
was well liked by late House of Commons Speaker, Lord
Weatherhill a vegetarian. Hence, it would be a good idea if
Maneka-ji can establish links with new administration in UK
and help them to follow Indians green and humane example
in schools with shoes and satchels which are not made of dead
flesh of blessed animals and so UK government can establish
loud and clear its green and humane credentials to save the
world.”
“The World Peace Diet,” by Dr. Will Tuttle, a Vegan,
Animal Rights Activist, Author, & Forceful Speaker
“One of the most important principles that we are called to
understand by our inherent yearning for meaning and wisdom
is that whatever we sow, we will eventually reap. As I emphasize
in The World Peace Diet, our routine abuse of animals for
food inevitably boomerangs; we end up experiencing what we
inflict on them. It’s so obvious that it’s amazing more people
don’t notice it and talk about it. Lately, we’ve been witnessing
the emergence of more and more mandatory vaccinations, for
example. The cows, pigs, and other animals confined for food
do not have a choice as to which vaccinations and drugs will
be forced on them. They are injected with dozens of different
drugs, hormones, and antibiotics not for their benefit, but
for the benefit of those who dominate and use them. Their
sovereignty and purposes are completely stolen from them.
How do we think, as a culture, that we can steal the sovereignty,
purposes, and freedom of billions of fully sentient beings
whose suffering is, to them, as significant as ours is to us, and
miraculously escape the consequences of this violent behavior?
As we enslave others, we become enslaved ourselves. The net is
ever tightening, and the mass media lulls us into complacency,
while the ruling elite scares us, and make us like infants scream
and run to our parents for security and protection.
The system infantilizes us by forcing us, like perennial
infants, to drink milk our entire lives, to be taken care of
by authoritarian medical and governmental forces, to seek
happiness in consuming meaningless and distracting products
and entertainment. Like infants, we are fed foods of violence
without comprehension, and it never occurs to us to take
responsibility for our violence toward others, to question the
official stories that are drilled into us and that enslave and
numb us and steal our freedom and sensitivity.
Every human being—like every living being—is a
manifestation of the light of eternal consciousness. Each of
us has a purpose and we all deserve respect. We experience
self-respect and are respected to the degree that we respect
others. We celebrate lives of freedom to the degree that we
allow others to celebrate their lives freely. Our routine daily
violence toward millions of animals for food is enslaving us
and destroying our freedom.
The only lasting solution is veganism: More important are
our efforts to deepen our understanding and practice of
vegan living, of ahimsa (non-violence), which is the essence
of veganism, and to advocate vegan living as earnestly and
skillfully as we can. There is nothing we can do that’s more
essential for freedom, peace, sustainability, and for our health
and happiness. We are all interconnected. What we do to
others, we do to ourselves. We see it everywhere when we
awaken from the mass hypnosis of the military-industrial-
meat-medical-media complex of materialism and fear. The
most effective way to resist the oppression of the established
order, and work to transform it, is to embody and spread the
vegan message. Without this our efforts are merely ironic—
we want for ourselves what we refuse to give to others. Our
culture will be a vegan culture of celebrating respect for all
life, or an alternative that is painful to contemplate.”
A MESSAGE FOR CONTEMPLATION

My Jain friends, I want you to contemplate the reality that most
of the products of our daily use, such as milk and its products,
leather, silk, and pearls are all products of slaughterhouses for
two-five sensed creatures, they have significant footprints of
himsa and must be avoided.

Chapter
7
SOME CUSTOMS & TRADITIONS IN
THE JAIN COMMUNITY
E very community has its customs and traditions. Many

of the customs vary and change from country to
country, within the same country, over time and with
the prevailing environment and circumstances. Some customs
and traditions develop over a long period of time and have
a long life cycle, while some customs come and go. The Jain
community is no different. Being part of the larger Indian
community, it is but natural that Jains follow quite a few
traditions and customs in common with many non-Jains. Still,
there are a few traditions which are followed by Jains only.
In this chapter, I will describe some prevalent traditions
followed by Jains also which most probably may have the foot
prints of himsa. Since nothing is cast in concrete, and nothing
is permanent, an Ahimsak person should examine each and
every tradition that smells or tastes like himsa. Then, after
such examination he should take necessary steps to avoid,
amend or curtail such practices.
THE TREATMENT OF DOMESTIC SERVANTS

& FACTORY WORKERS
Being members of an affluent class in India, many Jains employ
people as servants in their homes (domestic servants) and in
also their factories. Unfortunately there is a big distinction
(based on the level of education, caste, economic status) that
all men/women are not treated equal as five-sensed human
beings. In some respects, they are considered quite inferior,
especially the domestic servants. It is not uncommon to see
that in some homes, they are subjected to verbal abuse not only
in private but also in front of guests. Frankly, in some homes
I have personally observed that the higher the affluence, the
poorer the treatment to the domestic servants. Here are a few
illustrative examples.
◊ A few years ago, I, along with a group of American friends
(who were in India on a trade mission), were at an affluent
Jain’s house for dinner. The host had many domestic
servants. My American friends noticed and told me that the
host was abusing and ridiculing some of the servants at top
of his voice in front of his guests. This was as if he wanted
to show his power and control. In fact, one of my American
friends (a highly placed executive) commented to me that
in next life he wishes not be born as a servant in India but
instead prefers to be born as a dog or a pet in the USA.
What an example!
◊ In the International Summer School for Jain Studies
2007 class, one participating professor from University
of Hawaii, after listening to the lectures on Jain festivals
such as Paryushan, Das Laxan and the tradition of saying
“Michchhami Dukhadam” (asking for forgiveness), inquired
“Do Jains normally say ‘michchhami dukhadam’ to their
relatives and friends only or do they do the same to their
domestic servants and factory workers as well?”
To my surprise, hardly any Jain present raised his/her hand
to show that they say the same “michchhami dukhadam” to
their servants and factory workers also. This example shows
we don’t consider all humans equal. In visits to several Jain
homes, the professor had seen how badly and sometimes
abusively the domestic servants are treated by some Jains.
COMMITAL OF HIMSA IN THE NAME OF CASTE
I have read in several Jain scriptures (the Uttradhayan Sutra
and others) that there is no caste in Jainism. In his sermons
and in his actions, Bhagwan Mahavir, revolted against the
practice of caste. Many of the famous Jain Acharyas, sadhus,
and sadhvis came and still come from non-Jain families and
also from so-called low castes in the Hindu community.
If we stop and think, most of our Jain temples and Pratimas
were and have been built, carved and sculpted by low caste
non-Jains but the pity is that those very people who gave their
sweat, blood, skills, art, creativity, and devotion are denied
entry to these same Jain temples (which were initially crafted
by their hands) on the pretext that they are low caste. Is this
not himsa? Do we ever stop how much hurt it causes to those
souls whom we treat this way?
More than fifty years ago, I was a student in an Engineering
College in India. It was a tradition there (enforced by the
college administration) that a group of eight to ten of us
fellow students would hire an assistant (some called him
servant) to clean our dorm rooms, make the beds, polish our
shoes, and do some other errands. Normally these personal
assistants came from poor and low caste families. Seven of my
class fellows and I shared one such person. This person had
been with me for more than three years.
It never occurred to me to ask him about his caste. One day,
a close relative of mine and a devout Jain came to visit me.
Because it was summer, I asked my assistant to bring some
cold water from a water cooler in a jug for my relative. In the
meantime, I went outside to a common bathroom. By the
time, I returned, my relative had asked this assistant of his
caste and now knowing that my assistant was from a low caste,
my relative —in spite of being thirsty —refused to take water
from him. Needless to say I was heartbroken and so was my
assistant. Even today, I have not forgotten that incident. I think
himsa to human beings comes in so many shapes and baskets.
OPEN & UNCONTROLLED HIMSA IN JAIN

FUNCTIONS
As affluence within the Jain community increases so does
the number, kind, duration, and intensity of rituals. During
my visits to India, I have observed not only the celebrations
of more rituals but also inventions of new ones every year.
These include the number of Panch-kalyanaks, ghee bolis
(each panch-kalyanak is not complete without an elaborate
ghee boli), number of divas (lamps) for Aarti, the use of live
animals (elephants and bullocks), a criminal waste of foods,
and the use of animal based products, particularly in clothing
of participants and inadequate toilet facilities (resulting in a
foul smell and the growth of an infinite number of bacteria,
germs, mosquitoes, and flies).
Several groups and individuals in the community have perfected
this art of performing such functions as a commercial and
lucrative business. I always wonder, is this religion and ahimsa?
When will we Jains stop, think, and realize that what we are
doing is nothing but more and more himsa?
THE USE OF PEACOCK FEATHER PICHCHHI

BY THE DIGAMBRA JAIN MUNIS
This topic has had many debates, is very sensitive, touchy and
some people will not take lightly and even abuse me for what
I am going to say below. In fact, some friends have warned me
and advised me not to touch this topic. Still and to all of them,
I say my michchhami dukhadam for causing any hurt.
Digambra Jain munis have no possessions except a kamandlu
(made of a particular wood and shaped like a jug, for storing
water—not for drinking but only for cleaning after going
to the toilet). In addition, a Jain muni will also have a small
broom (called a pichcchi) used just for lightly sweeping the
area where the Jain muni is going to sit (to make sure that
no insects will be hurt or crushed). The pichchhi is made of
peacock feathers. The feathers should be shed naturally by the
peacocks, then collected and finally used for making pichchhi.
As we can see, this is a product of complete non-violence. As
times have changed, several factors have come into play:
a) The number of Jain munis has grown and hence the need
for more pichchhis.
b) Due to deforestation, urbanization, and hunting, the
number of peacocks and hence the availability of naturally
shed feathers has gone down significantly.
c) Because they are used not only for pichchhis but also for
many other tourist, commercial and home furnishing items,
the production of peacock feathers via peacock factory
farming has become a major organized industry.
d) A new tradition has recently developed within the Jain
community. This is to exchange the pichcchi (pichcchi
parivartan samroh) annually with very elaborate ceremonies
and functions, thus creating the need for more pichchhis
every year.
e) To meet the demand for peacock feathers, just like factory
farming for milk, eggs, honey, silk, and wool, peacock
feather factory farming has begun.
f) When we procure pichchhis, how do we and hwo many
of us in all honesty and reality make sure that the peacock
feathers are natural shed and without any cruelty to the
peacock?
All of this has led to the torture of peacocks where they are
captured forcibly and very cruelly stripped of their feathers to
the extent that some succumb and the poor birds die. Because of
this, pichchhi definitely has footprints of himsa and this cannot
be denied. If any one doubts, I urge the Jains to personally go
and see how the peacock feathers are procured and picchhis are
made. There is nothing like seeing with one’s own eyes.
Should we not take a pause and reflect on what and how much
himsa we are perpetuating and inflicting by this tradition? Is
this necessary and are there alternatives and other possible
materials? I think this tradition needs a serious and very urgent
look and I hope it happens soon.
One feedback: As an environmentalist and forest officer
during my tenure at Jaipur I was entrusted to check and certify
that the peacock feathers for export are naturally shed and
not pulled out forcibly which is very common. Peacocks shed
feathers not all at one time but they do it one or more at a time
during a certain period. As such all feathers if looking alike in
appearance, fresh and shining are certainly those pulled out
forcibly. There is also some dirty mark at the tip to ascertain
that it has been pulled out and not shed naturally and thus
those lots were rejected and penalty imposed. I do not see any
reason why only peacock feathers alone should be used by
Digambar saints whereas Shwetamber saints are using cotton
ones. S.M. Jain, 7-B, Talwandi, Commerce College Main Road,
Kota-24005, Rajasthan.
SHOULD I SERVE OR PAY FOR NON-VEG

FOOD OR MEALS FOR A CLOSE FRIEND?
This is a very practical issue that I am sure many of us are
faced with some times. Most of us have friends (Indians and
non-Indians) who are non-veg. Many times we have occasion
to go out to eat or go on vacation together. In this scenario,
the following situations can arise. Some of these I have faced
myself.
o We all decide to eat together and the waitress brings one
bill/invoice. Here we all decide to split equally among all
the participants but I realize that my portion of the veg
food did not cost as much as the other non-veg friends. If
I pay my equal share, I am subsidizing their non-veg food.
This bothers me. So, what should I do here?
o As happens amongst friends, sometimes in the past our
non-veg-friends had paid theentire bill but this time it is
my turn. Now, should I pay the entire bill or not?
o We have an out of town guest who is a close friend and we
go out to eat. The guest orders non-veg food. Being the
host, should I pay for his/her meals?
o At Thanksgiving time in the US, my company/employer
gives each employee a free turkey voucher. I am a vegetarian
and the turkey voucher has no value to me. Instead, I
have the option to cash the same voucher for some pre-
designated dollar amount at the company office. Please
note that the cash value of the voucher is much less than
the actual price of the turkey in the open market. Now,
one of my colleagues at work knows that I am a vegetarian
and I do not want the turkey. So, he offers to buy the same
voucher from me (at the same cash price or even slightly
higher what the company will cash that voucher for). Now,
what should I do? By selling the voucher to my colleague,
am I still responsible for the life of the turkey?
o I work for a company, large or small. The company gets
visits from many customers and other important company
guests. I have meetings with these visitors and after the
meeting, I offer (as I am supposed to) to take them out
for lunch or dinner on behalf of the company. The guests
eat what they want, veg or non-veg (as I cannot dictate
what they should eat or not eat). They are the guests of the
company and not of mine. Here should I pay or not pay
or what should I do knowing full well that the company
expects me to be the host and that I will be reimbursed
fully for these expenses?
o Say I am the owner of a company and I take my important
visitors to lunch or dinner (or the non-veg food is brought
in the company). Being the owner, what should I do?
These are all real life situations. I am sure there are many other
similar situations. Here let me share with you how I have tried
to handle such situations.
In all such cases, when the money is coming from my own
earnings or pocket, no matter how close a friend or a visitor
is, I make it very clear in advance to the guest that I will only
pay for veg meals and if they eat non veg, then they are on
their own. Similarly, I will not equally split the invoice. Here I
tell the waiter to bring me my separate bill.
When the employer is paying the bill, then I don’t feel it is
my job to force my views on the company’s customers and
visitors regarding what they should eat. Here I pay the entire
bill and get reimbursed by the company.
If I happened to be the owner of my own company (this has
not been the case with me), here too, I would only serve veg
food, no matter what. I will not deviate from my core belief.
Please note that in India to the best of my knowledge, for
example, Birlas never served any non-veg foods to any; no
matter how high up they might be.
In the case of the turkey vouchers, I refused to sell the
vouchers to my colleagues. In most of the cases, I destroyed
the voucher but in no case did I trade with my colleagues for
anything or give them free.
All of us in our lives face this music. My simple principle
has been that where himsa is involved, I will not pay or offer
goods and services to my guests that I do not consume.
FAMILY DISPUTES: THE BEGINNING OF LIFE-

LONG HIMSA
Having differences in the family on personal and economic
matters is part of being human. There is nothing strange
about it. After all, each soul and human being is different;
different upbringings, environments, and circumstances —
and hence reactions and behaviors to the same situations
are going to be different. What is important here is how we
resolve those issues and conflict: do we resolve using violent
means (fighting, abusing, name calling, hiring goondas, going
to court) or do we solve those differences amicably, honestly,
truthfully, without malice and using ahimsatmak (non –violent)
means. I have noticed that the use of himsak (violent means)
is slowly becoming more prevalent than the ahimsatmak (non–
violent) approach. Here, Jains are no different than the rest
of the folks around. Let me illustrate this with two following
examples.
A few years ago, one non-Jain swami-ji was on a train
in India from Ghaziabad to Old Delhi station. Seated
next to him was a young man (a Hindu) who was in
his early thirties. This young man was reading “Ram
Charitra Manas,” a holy and pious book about how
Lord Rama treated his younger brothers Lakshman
and Bharat and how they both in turn treated Lord
Rama. Seeing the holy monk, this young man bowed
and touched his feet to pay his respects to the swami-
ji. Swami-ji noticed that this young man was reading
“Ram Charitra Manas,” and asked him “Are you going
to Delhi just for fun or for some business?”
The young man replied that he was going to Delhi
to the District Courts there because he and his older
brother have a legal dispute which had been going
on for several years regarding some parental land and
property. Hearing this, Swami-ji told the young man
that he was reading the wrong book. Instead of “Ram
Charitra Manas,” he should be reading “Mahabharata,”
the book of great wars and fights.
We see here a big disconnect in talk and walk. The young man
had a legal fight going on and had lots of anger and animosity
(feelings of himsa) towards his brother, but on the other hand,
just to show off, he was reading “Ram Charitra Manas.” The
two don’t go together. If he believes in “Ram Charitra Manas,”
then he should take steps to resolve issues and conflicts with
understanding and fairness. This is the ahimstamak way.
THERE IS AN ALTERNATIVE TO VIOLENCE
We all are familiar with the story of Mahabharta in which,
because of the quarrels, disputes, animosity, and fighting
between two families of close cousins, the biggest, most
devastating, and the greatest war took place at Kurukshetra
(India) in which more than a million innocent soldiers,
elephants, and horses got killed for no fault of their own. That
war of destruction, genocide, and himsa on an unprecedented
scale could have been avoided if the two warring families
would have imagined the scale of the destruction and instead
would have settled their dispute between themselves by other
means. Below is such a story.
Many Jains know of Bharat and Bahubali (the two sons of
Lord Rishabha; the first Tirthankar of the Jains). Bharat (the
elder brother) wanted to control all the land and resources and
wanted his younger brother Bahubali to be given nothing. He
felt Bahubali should accept his supremacy and be under his
rule and command. Bahubali refused. Both brothers decided
to go to war and settle this dispute. Both the armies are now
in full readiness, facing each other and waiting for the signal
to start the fighting. At that very moment, both the brothers
realized that the fight is between them, the two brothers, and
why should others fight and get killed for nothing?
So, the brothers decided to have a wrestling match rather than
the fight between their armies. Now, both the brothers are
wrestling (to settle their conflict) and lots of people, including
both the armies, are watching. At one point Bahubali picks up
his older brother with his hands, lifts him up to his shoulders,
and is just about ready to throw him on the ground, pin him
down and win this fight.
Right at that moment, Bahubali reflects that if he did that, this
will be a terrible himsa, the animosity between two brothers
will linger on for a long time and also he would be setting a bad
historical example in humiliating his older brother. Realizing
this, Bahubali brings his brother safely down and releases
him completely and he himself renounces and becomes
a mendicant. This is a great story where two brothers have
much at stake (part of the empire and land) and still they are
thinking of resolving with the spirit of ahimsa.
In our daily lives, even in small conflicts, we resort to himsa. But
always there is a better way. Ahimsa and being an ahimsatmak
means always bringing “win win” situations and lasting peace
in families.
Ahimsa is living proof that spiritual values cannot only be
combined with politics but that they also have a successful
result in conflict resolution.
THE RELATIONSHIP BETWEEN WHAT WEDO

IN THE TEMPLES AND WHAT WE DO OUTSIDE
Here again, there are some Jain brothers and sisters who
separate the two—i.e what they do in the temples and what
they do outside. In my opinion, the biggest temples and poojas
are outside the temples.
o In 2009, President Obama went to Ghana in West Africa.
There, near the City of Accra, he was taken to visit a site
where, during the African slave trades, the slaves were
held in captivity in dungeons prior to the arrival of the
ships that will take them to Europe and North and South
America. In Ghana and adjoining areas, many slave trade
agents would go out and forcibly kidnap men and women,
bring them into these warehouses and hold them like cattle
waiting for the arrival of the ships.
This all took place on the ground floor of a vast building.
On the second floor of the same building there was a church
where the slave captors and traders (but not the slaves) would
go for their poojas/prayers and religious rituals. After seeing
this, President Obama was in tears. He called it “striking”
that “right above one of the dungeons where male captives
were kept was a church. And that reminds us that sometimes
we can tolerate and stand by a great evil even as we think
that we are doing good.” What went on downstairs did
not bother the consciences of the same people when they
worshipped upstairs. The two are inseparable.
o Similarly, I want to share another real incident that will
explain the same kind of hypocrisy that exists in many
cultures including in Indian culture. About twenty two years
ago, Dr. Michael Fox, Vice President of the HSUS (Humane
Society of United States) and a US Jain organization called
Mahavir Vision, Inc. collaborated in making a video about
the cruelty to animals in India. The filming crew first went
to a Hindu temple in southern India (near Ooty/ Nilgiri
Hills) and saw many animals being worshipped there inside
the temple.
o For example, they saw people worshipping the cow and
bull in the form of a statue/idol of Nandi, a monkey in
the form of a statue/idol of Hanuman, and an elephant
in the form of a statue of Ganesha. Next, the camera
moves out of the temple and within about a mile or so
away from the temple, the crew saw cows and bulls being
marched long distances to slaughterhouses, monkeys being
made to dance, and elephants being captured and killed for
their tusks and ivory. The commentator in this one-hour
long video says “To the best of my knowledge, the Hindu
religion is the only one that actually worships animals so
long as they are made of stone and are in the temples. The
same animals are tortured and killed when they are real and
outside the temples. What a disconnect between worship
and actual practice.”
THE TATA COMPANY GESTURE

A few years ago, I read a news report from an American
journalist who said that the biggest and most moralistic temple
in India is not any single religious temple but in Jamshedpur
where Ratan Tata (the former head of the Tata Empire) has
converted the whole city into a living temple. How he loves
and takes care of his employees in that city is a demonstration
of devotion more apparent than in any temple.
Ratan Tata was the chairman of Indian Hotels who owns the
Taj Mahal Hotel Mumbai, which was the target of terrorists
in 2008 (this was India’s 26/11). Hotel President, a five star
property also belongs to Indian Hotels. The following account
is really touching. What Ratan Tata did for the Mumbai
victims...I salute and give honor to Shri Ratan Tata.
1. All categories of employees, including those who had
completed even one day as casual laborers, were treated as
on duty during the time the hotel was closed.
2. Relief and assistance were given to all those who were
injured and killed.
3. The relief and assistance was extended to all those who
died at the railway station and surroundings including the
“Pav- Bhaji”vendors and the pan shop owners.
4. During the time the hotel was closed, the salaries for
employees were sent to them by money order.
5. A psychiatric clinic was established in collaboration with
Tata Institute of Social Sciences to counsel those who
needed such help.
6. The thoughts and anxieties going on people’s minds were
carefully tended and where needed psychological help was
provided.
7. Employee outreach centers were opened where all help,
food, water, sanitation, first aid, and counseling was
provided. 1600 employees were covered by this facility.
8. Every employee was assigned to a mentor and it was
that person’s responsibility to act as a “single window”
clearance for any help that the person required.
9. Ratan Tata personally visited the families of all the eighty
employees who in some manner – either through injury or
getting killed – were affected.
10. The dependents of the employees were flown from
outside Mumbai to Mumbai and taken care of in terms
of ensuring mental assurance and peace. They were all
accommodated in the Hotel President for three weeks.
11. Ratan Tata himself asked the families and dependents for
immediate feedback about what they wanted and needed
him to do.
12. In a record time of only twenty days, a new trust was
created by the Tatas for the purpose of providing relief
for employees.
13. What is unique is that even the other people, the railway
employees, the police staff, and the pedestrians —who
had nothing to do with the Tatas —were covered by
compensation. Each one of them was provided subsistence
allowance of Rs. 10K per month for six months.
14. The four-year old granddaughter of a vendor was
struck by four bullets and only one was removed in the
Government hospital. She was taken to Bombay hospital
and several lakh rupees were spent by the Tatas on her to
enable her full recovery.
15. New handcarts were provided to several vendors who lost
their carts.
16. Tata took responsibility for the life education of forty-six
children of the victims of the terror.
17. This was the most trying period in the life of the
organization. Senior managers, including Ratan Tata, were
visiting funeral to funeral over the three days that were
most horrible.
18. The settlement for every deceased individual ranged from
Rs. 36 to 85 lakhs (one lakh rupees translates to approx..
2000 US$) in addition to the following benefits:
a. Full salary for life for the family and dependents;
b. Complete responsibility of education of children and
dependents – anywhere in the world.
c. Full access to medical facilities for the whole family
and dependents for the rest of their lives.
d. All loans and advances were waived off – irrespective
of the amount.
e. Access to a counselor for life was provided for each
person.
EPILOGUE
1. How was such passion created among the employees? How
and why did they behave the way they did?
2. The organization is clear that it is not something that
an individual can take credit for. It is not some training
and development that created such behavior. If someone
suggests that – everyone laughs.
3. It has to do with the “DNA” of the organization, with
the way Tata culture exists and above all with the ethos
that prevailed that time. The organization has always been
reiterating that customers and guests are the first priority;
in this situation, they had a chance to prove that.
4. The hotel business was started by Jamshedji Tata when he
was insulted in one of the British hotels and not allowed to
stay there.
5. He then created several institutions that later became icons
of progress, culture, and modernity. The IISc (Indian
Institute of Science) is one such institute. He was told by
the rulers that time that he could only acquire land for IISc
to the extent he could fence the same. He could afford
fencing for only 400 acres.
6. When the HR (human resource) function hesitatingly made
a very rich proposal to Ratan Tata in the aftermath of the
tragedy, he said, “Do you think we are doing enough?”
focusing on what he could do for others and not on what
he might receive.
7. The whole approach involved a generous and compassionate
perspective: if the organization would spend several
hundred crore in re-building the property – why not spend
equally on the employees who gave their lives?
This is the practice of ahimsa and does not need any further
explanation.
GENDER SELECTION IN THE JAIN

COMMUNITY IN INDIA
In Indian culture, because of the menace of dowry (from
bride’s family to groom’s family) and other factors, the
preference for a boy rather than a girl has been prevalent
for many centuries. Recently, the technologies of ultrasound
and thus the knowledge of the gender during early stages of
pregnancy are being used in a significant way by the Indian
society at large. What follows from this knowledge is the
option to select gender. Here, if the couple decide not to want
to have a girl, right away an abortion is performed right there
and then in the doctor’s office.
In fact, in some parts of India, mobile units/vans will do the
ultrasound in one corner of the van and the abortion in the
other corner. I am told that Jains too have been involved in this
practice, both as Jain physicians providing the service and as
young couples as users of these services. I wonder, how many
Jains who always consider of one-sensed Vanaspati/plants and
vegetables (what they eat in their thali), ever stop and think that
they are murdering five-sensed human beings. This is done by
engaging all faculties (mental, verbal, and physical) for himsa
which amounts to anutanbandhi or sankalpi himsa. Apart from
a gory himsa, this practice is causing a severe gender imbalance
within the Jain community also. I have read statistics of 75
girls to 100 boys. This will have serious societal and cultural
consequences within the community in the next fifteen years
if not sooner. What is even stranger is that there is very little
discussion, debate, or movement about this major himsak
practice. The show goes on and the community keeps quiet.
THE MENACE OF DOWRY IN THE JAIN

COMMUNITY
The Jain community is predominantly a business community
and so everything is generally a business and the matrimonial
relations are no exception. The menace of dowry (giving
money by the bride’s family to groom’s family) for solemnizing
matrimonial relations has been around for a long time. It is
common for Jains as well as non-Jains and is practiced in
many parts of India (in some places less and in some places
more). Within most of the business communities, it is much
more common. As the affluence, position, prestige, and
power of the groom’s family increase, so does the amount of
dowry in direct or exponential proportion. Also, every year,
no matter how many legal laws are enacted against this, the
scope and intensity of dowry keeps on increasing. There is
absolutely no sign of decreasing. The dowry is given either
under the table or openly (probably both) as a show for the
community. One only has to attend an Indian wedding to see
the display of affluence. But strangely, no one questions the
dowry practice, its modus operandi, scope, size, and why it
should be denounced and condemned.
The pity is that generally even the Jain sadhus do not talk
much about it. Hardly anyone equates dowry with himsa. As
a result, the practice continues and thrives. Many times, this
dowry is lifelong and continues (even after the marriage of the
girl) in the form of gifts, jewelry, clothing, and cash, through
the tradition of milni and furnishings at many Indian festivals,
ceremonies, celebrations, births of children, family visits and
even during visits to see sick relatives in the hospital.
This practice is horrendous. Many parents cannot afford to
get their daughters married. If they do, they incur heavy loans,
lose their homes and lifelong savings, resulting in worrisome
lives. Even, quite a few girls remain unmarried or get married
to unsuitable and incompatible matches (to the old, invalid,
poor, sick, cruel, or criminal). Since the practice of dowry and
lifelong giving is common, there are continuous and constant
tensions, strife, quarrels, and domestic fights in the families
regarding the amount and frequency of the dowry. As a result,
some marriages end up like living hells. Bride abuse, torture,
burning, and suicides happen quite often. Such is the state of
marriages shadowed by dowry.
o About sixty years ago, one Jain muni (monk) who abhorred
this menace came to the prominent area of Jains in Delhi.
He delivered many sermons and lectures against this horrible
practice and undertook a fast to death till the Jain community
takes vows to stop this practice. The community, other than
paying lip service and verbal sympathy to his cause, did
absolutely nothing. After about two to three weeks of fast,
some prominent members of the Jain community went to
meet the muni ji and persuaded him to break his fast as the
Jain community will not change (their conscience was not
even pricked) and his death and sacrifice will go in vain.
He realized the reality, broke his fast and to the best of my
knowledge never again returned to Delhi.
o In Rohini (New Delhi), there is a Saroj Hospital. It belongs
to a non-Jain family. In the lobby of that hospital, there is
a bust of Saroj, a young woman, erected by her parents.
It reads “in memory of our loving daughter who became
a victim of dowry and death by burning by her in-laws.”
There must be stories like Saroj’s amongst Jains, too.
o As soon as my first child (a son) was born in New Delhi
more than fifty years ago, I went to a Jain sadhu and asked
him to administer me a lifelong vow that I would neither
demand nor accept any dowry, in any shape or form, for
my son. The monk thought that I was crazy, but he did
administer the oath to me anyway. Luckily, I immigrated to
USA, my son got married more than twenty-five years ago,
there was no dowry whatsoever, and hence my vow and
willpower remained untested.
o I go to India quite often. Most of my friends and relatives
frequently talk about the practice of dowry in a boasting
and praising fashion. They don’t think there is anything
wrong about it. I find myself lonely and out of reality in
such discussions.
o I have many nieces, nephews, and other relatives in India
to whom I am supposed to visit either to give milni (an
offering of cash or gold coin) or receive one (depending
up on the nature of relationship) to or from my niece’s or
nephew’s in-laws. Because I will not give or take any milni,
I generally remain an outcast as they will not invite or meet
with me. I am quite happy with this treatment.
AN EXAMPLE OF COMPASSION
o A few years ago, I came to know about a very prominent,
philanthropic, and wealthy Jain in India who wanted to get
his daughter married. He owned a large factory in which
several thousand people worked. He made an announcement
that he personally would arrange (at his own expense) to
help the daughters of his fellow workers be married along
with his own daughter.
He told everyone that every father/mother of a bride would
be allowed to invite the same limited number of guests
(around five to eight) and he would do the same. This is in
contrast to extravagant weddings with hundreds of guests.
To the best of my knowledge, about 400 such marriages
of his employees’ daughters, along with his own daughter
were solemnized in a group marriage and all were treated
equally in terms of reception, number of sarees to the bride
and other small gifts; there was no difference in treatement
between his daughter and other fellow workers’ daughters.
I bow my head to such considerate and compassionate
people.
On October 7, 2010, Indian President Pratibha Patil called
“…dowry a curse; that’s why girls are killed.” President Patil
continued, noting “…it was sad to see parents killing their
daughters. Dowry is considered a curse in India because of
which parents do not want daughters. We have to change this
and curb dowry like evils. If there are no girls, there will not
be any mothers, sisters, wives and daughters to take humanity
forward.”
THE TREATMENT OF DAUGHTERS – IN-LAW

& YOUNG BRIDES
Time was when daughters-in-law were treated with more
consideration than one’s own daughters. This scene has been
changing very rapidly. In several Jain communities, not only
are the daughters-in laws treated worse than servants but also
are tortured and abused for lack of insufficient dowry and
for many other so-called reasons and pretexts. I personally
have seen this. The serious himsa that this entails has already
been discussed earlier. I have seen for myself, and been told by
others, that in some houses and communities, a mother-in-law
is like a cruel dictator. This is true even in Jain communities
—they are not free from this menace and custom.
I ask: is this not himsa? Generally, there is not even any
discussion about it. I have not seen any except mention of this
in a few television serials or soap operas, which are watched
more for entertainment rather than for introspection.
MIXED MARRIAGES: OUTSIDE THE

TRADITION, INTER-SECT, INTERCASTE, AND
INTER-RELIGIOUS
Not long ago, Jains used to live in close proximity to one
another within small geographical areas. Being small in number,
Jains normally married with Jains and to a great extent within
the same caste, sub-caste and sect. Due to the migration of
Jains all over the globe, globalization, education, travel, instant
communication, business, and other far-reaching connections,
more and more marriageable boys and girls now search for
spouses outside the tradition in which they were born and
raised. This has started causing some serious tension and
conflicts within family structures and hence himsa to some
degree (depending upon the orthodoxy of the families).
I often hear of such cases. Sometimes the differences are very
minor; they may involve relationships between members of
different sects or sub-sects of Jainism, or just a different caste
or gotra within the same sect. I have seen families falling apart
either temporarily or permanently. I wonder: how many of us
stop and think of ahimsa and anekantavada here? I sincerely
hope we have not made them into mere slogans.
ANIMOSITY & CONFLICTS WITHIN VARIOUS

SECTS OF JAINISM
Over the years, due to certain geographical and historical factors
as well as philosophical interpretations of Jain doctrine, the
Jain community split into a few schisms, sects, and sub-sects.
As is human nature, these various sects developed some of
their own unique customs and rituals but the basic foundation,
philosophy, and most of the scriptures and scholars of the
Jain Sangh remained the same and in common. As time
progressed, these divisions and walls of separation became
stronger and community kept on drifting further apart from
each other. This too, in spite of the fact that Jains are hardly
0.6% of total population of India, a really very miniscule part.
The process of differentiation and division has reached a
point that these keepers of ahimsa now behave like Shias and
Sunnis in Islam, each believing the other is in err. Various
sects bad mouth each other, will not visit each other’s places
of worship and monks, and have several legal lawsuits going
on for decades in India’s courts about ownership of religious
places and properties. Recently, one prominent Jain leader in
India told me that it is easier to work and collaborate with
Muslims or Christians than with those from another sect of
Jainism.
Recently one Jain scholar told me that he made a request to a
shwetambar Jain sangh to deliver a talk on Jain Karma theory
but his request was turned down initially because the speaker
was from the different tradition of Jainism.
If we behave like this, how can we even claim that we Jains
are followers of ahimsa and anekantavaad? If we are ahimask,
then we must take steps without delay to resolve these issues
outside the courts and within the spirit of ahimsa. We must
have our talk and walk as one. Pure sermons won’t do.
Unfortunately the show goes on. It is pathetic.
ANIMAL SHELTERS RUN BY JAINS

As a matter of compassion, Jains in India have opened many
animal shelters called Panjrapoles, not only for cows but also
for other animals. This is a very noble and laudable act. Many
Jiv Daya committees and Jain organizations raise funds just
for that purpose, especially during Paryushana Parvas and
festivals. I know many Jains in North America who send their
donations to India to aid this particular cause. Some Jains in
India as well as in North America provide bird feed regularly to
pigeons and other birds. Recently I went to a town in Haryana
(India) where pigeons and other birds are fed daily by Jains.
Several years ago, I was visiting with Dr. Michael Tobias, a
vegan, environmentalist, practitioner of Ahimsa and producer
of one-hour video “AHIMSA, Story of Jainism,” and at his
home, every day he provides bird feed in his backyard in Los
Angeles. Thousands of birds come and feast. It makes sense
that those of us concerned with the welfare of all creatures
would help care for small birds.
But I have also heard from many sources that the management
of some of the panjrapoles is not what it should be. In some
places, the whole atmosphere is unconducive to the welfare
of animals, and instead of reducing the suffering, the animals
actually suffer more. I am told there are many factors that
contribute to this situation, including the following:
a) People establish these pinjrapoles out of compassion but
they don’t understand or have the expertise to manage
and provide proper and timely care to birds and animals.
Just opening the pinjrapole is not enough. Their proper
management is just as much or even more important so
that the animals are actually and properly cared for and not
allowed to suffer.
b) In order to save money, the management will hire a few
inexperienced persons on very low wages. Often, these
untrained, low-wage workers will then steal money meant
for the food and water supplies for animals. Hence, the
animals end up suffering for lack of enough food and
water. The pinjrapole management gets what they pay for.
c) Generally, there are no proper and adequate arrangements
in these panjrapoles for trained veterinary medical care,
veterinary doctors, proper medicines, or proper storage of
medicines. If there are any medicines, generally these are
out of date and unfit for use. In many cases, there are not
even basic first-aid kits available and even then the caretaker
is not interested in applying or lacks skills in applying and
administering proper care.
d) I have heard from reliable sources, including from Mrs.
Maneka Gandhi (the Cabinet Minister in Narendra Modi
Cabinet), that in some panjrapoles, the conditions are
so bad that even the injured animals are not treated or
given any medical aid on the pretext by some Jains “let
the animal suffer for its own past karmas”. They ask:
why should Jains become an obstacle in that process of
nirjara (shedding of karmas). If this is true, then that
absurd argument falls flat. Who are we to make such an
excuse? Our first, foremost, and primary duty as Jains and
as human beings is to reduce the pain and suffering of
other creatures. Mrs. Maneka Gandhi was so upset with
this argument that she questioned the same Jains why they
were willing to take their near relatives even as far as New
York for treatment. Why don’t they leave them alone to do
their karmic nirjara?
e) What about the animal shelters for the cow’s other children?
In India, Jains and Hindus have opened hundreds of shelters
for aged and sick cows. These are called gaushalas and I
have visited quite a few of them. Here the abandoned, sick,
and old cows (those beyond the milking age) are brought
in from owners, farmers, and milk producers and are cared
for until they die their natural deaths. Some of the cow
shelters house many thousands of cows (in one place I saw
20,000 cows). At New Pavapuri, in Rajasthan run solely
by Jains, I was told, 12,000 cows are normal. All these
places are charitable, non-profit, institutions, run purely
for service and care of the animals. I applaud this concern
for the five-sensed, helpless animals. I have observed that
the community —to the best of its abilities —takes care
of the female cows but not its other children —the calves,
bulls and oxen. It is a law of nature that cows give birth
to male and female offspring in nearly equal proportion.
The female offspring become cows, give milk and after the
milking age the majority of them go to slaughterhouses to
be killed for meat and leather. Only a very small percentage
of these cows end up in these shelters.
Today, due the mechanization in agriculture and transportation
of goods, the utility and use of male offspring (calves, bulls,
and oxen) have disappeared and, as a result, the male calf has
become an economic liability to its owner. The result is that
the male offspring right after birth or shortly thereafter ends
up in slaughterhouses. Unfortunately, even though I saw many
shelters for the cows, I saw none for the cows’ male offspring.
I cannot understand the reason for this indifference or
omission. Is saving the life of a cow more sacred than the life
of a calf, bull, or ox?
THE USE OF ANIMAL BASED PRODUCTS

BECOMING PREVALENT IN THE JAIN
COMMUNITY
I have said earlier that not many Jains stop, consider, and
question the products they wear on their bodies (leather, silk,
wool, pearls, corals), use as medicines (vitamins, over the
counter and prescribed medicines at home and in hospitals),
furnishings in home and in their cars (leather, ivory, silk,
wool, animal skins, stuffed animal heads), beauty aids (many
cosmetics), entertainment (the use of animals on roadside
shows and circuses such as monkeys, bears, elephants, tigers,
or lions), or for transportation and joy rides. All of these
have a common component—same component, whether
severe or less severe, cruelty to helpless creatures, mostly
five-sensed.
Still, there are many people both within and outside the Jain
community who do understand the nature of cruelty and
suffering to animals and diligently try to avoid the use of such
products and will find it difficult to believe that so many Jains
knowingly participate in such cruelty, but it is true.
o A few years ago, in the home of a Jain leader in the US, I
suddenly noticed a lion and tiger skin spread out on the floor
of their living room. This was not only for home decoration
but also for a show of their opulence.
o About twenty-five years ago, I attended a very large Jain
function in a town some fifty miles from New Delhi. After
the function, one Jain family invited me, along with a few
others, to their house for lunch. Prior to the lunch, after
washing my hands, I sat at their large dining table with my
back to the washbasin. After finishing my lunch, I again
went to the same washbasin to wash and clean my mouth
and hands.
While doing so, I looked up towards the ceiling and noticed
that right above the washbasin there was the stuffed head
of a dead deer, hung for show and display. Believe me: I
was shocked. If I had seen that deer’s head prior to the
luncheon, I would have refused to eat there and just walked
out. Another shock to me was that all those other Jains who
were facing the washbasin must have seen the same deer’s
head, but they had no reaction and perhaps enjoyed their
meals. Is this how far we Jains have come? Nobody says
anything, even to another Jain, and it continues.
JAINS HAVE BEGUN EATING & SERVING

MEAT & ALCOHOLIC DRINKS
This is unfortunately true. It is becoming quite a real scenario
in some homes. Some people tell me that the percentage of
Jains who eat meat is already quite high (I don’t know how
high) and is on the rise. Some first generation immigrants in
the West and a good number of second and third generation
Jains in the UK and North America have taken to flesh eating.
In India, I am told that some Jain kids will not dare to eat
non-vegetarian meal at home but may be eating outside at
restaurants (away from the watchful eyes of their elders).
Dismayed by such trends, one Jain leader painfully told me
that time is coming when we will regularly need to ask a Jain
to tell whether he/she is a vegetarian Jain or a non-vegetarian
Jain. This is unbelievable.
I have been to a few Jain homes in US where the lady of the
house and mother cooked non-veg foods for her children, in
spite of the fact that both parents claimed to have grown up
in strict Jain families in India and were still pure vegetarians
themselves. A few times, I have tried to talk to the parents
fostering non-vegetarianism in their children, but the father
argued that he does not want his children growing up weak in
the US and feeling inferiority in front of their non-veg peers.
And also he does not want to deprive them what he did not
do himself. You can imagine the difficulty: in this situation,
what more could I have said?
I don’t have any statistical data or proof, but I am told that in
the UK the percentage of Jain youths eating flesh may be as
high as thirty to forty percent and is slightly below that here
in North America (I ask for forgiveness if I am wrong here).
This is simply shocking.
Twenty-five years ago, Acharya Sushil Kumar-ji told me
that several times he has been hesitant to stay in some Jain
homes in US because he often notices meat items in his hosts’
refrigerators.
Another developing trend is that some Jains have begun openly
serving meat items in their homes and also at their publicly
organized events such as dinners or luncheons to celebrate
birthdays, weddings, and anniversaries. I have been to a few
such events not even realizing that non-veg meals would be
served. What is shocking to me is that some of these people
happen to be respectable members of the Jain community.
These days, several successful Jains own their own businesses
in fields such as IT, medicine, engineering, and consulting. The
trend is developing that even some staunch Jains—the owners
of these businesses and prominent executives —will not think
twice about serving non-veg meals to their important guests
and clients.
One can see and sense where we are heading. To me, it is
unthinkable, but the society in general maintains silence. This
is the state of affairs. Now, let me narrate some of my own
personal experiences and encounters.
o One of my close Jain friends in the US came to this county
quite a while ago, did her studies, began a very high level
professional job and married to a non-Jain and non-
vegetarian Indian. The husband eats meat. The wife is still
a vegetarian as she was raised in a religious Jain family in
India. To the best of my knowledge, they don’t cook meat at
home but the husband and their two children are non–veg.
o A few years ago, one of their daughters was getting
married. We went to attend the engagement ceremony. In
the morning, I mentioned to the mother, “I am hoping that
there will be no non-veg food during formal dinner today.”
The mother assured me that there would not be but the young
woman who was going to be engaged later that day argued
with her mother and questioned my position in dictating to
them whether or not they might serve non –veg food. I did
not know about this development between the mother and
the daughter. In the evening, after the pooja and engagement
formalities, the dinner was being served. In one corner, I saw
a meat tray. I was really shocked, and not as a casual outsider.
I am considered to be part of this close family.
Now at that stage, what should I have done? Right there
and then, without anything on my plate, I began a thirty-six
hour fast in front of everyone. They tried to bring a fresh
veg plate for me, but I refused to eat. This was my way of
protest.
One year later, there was the actual wedding ceremony for
the same young woman. Together with all my family, I was
invited. This time too, before making the out-of-town trip,
I inquired again about the serving of non-veg food. I did
not want to repeat or create the same scene, in front of
their many guests. This time, they were honest and told
me that although they were serving non-veg food, they
intended to make available to me a separate, pure, Jain food
plate. All of my family, including my wife, my children, and
grandchildren went but I refused to go. You can imagine
the unpleasantness and arguments within the family by this
decision on my part. All were unhappy with me and they all
insisted that I am stubborn.
I repeat again—I was not trying to dictate and enforce my
personal rules and beliefs on others. In this case, they were
part of my near family and this brought great pain and
anguish to me. Now please tell me —what else I should
have done?
o At least twenty-five years ago, I read a news item that
described a business meeting between Apple Company
Chairman, Steve Jobs —who was a vegan —and one of his
major vendors. For the vendor, Mr. Jobs was a very important
client and they arranged a lavish, red carpet welcome for
him at a very posh private club with many entrées including
meat items and alcoholic drinks. The host did not know that
their chief guest was a vegan. In fact, the irony is that in
those days, the host did not even know what veganism was.
At the luncheon, the host noticed that their guest was not
eating. Finally, when asked, Steve Jobs told them of his food
habits. Hearing this, the host was in frenzy regarding what to
serve. Mr. Job asked for a fresh fruit plate and the meeting
continued. What an uplifting and inspirational story, and
what a great example of publicly practicing one’s personal
beliefs.
I wonder how many Jains exemplify this trait. Luckily, I do
know a few Jains who do come close to what Steve Jobs
exhibited. I only wish this would become the standard norm
within the Jain world.
o A few years ago in Houston, where I live, a young Jain
couple (both born and raised in India in religious Jain
families), arranged a large dinner party at their home. For
this party, they invited several of their Indian friends, as
well as non-Indian friends and colleagues from their office.
I came to know from the host that for the non-Indian
friends, they were planning to serve non-veg food. Quite
frankly, I was shocked —I cannot accept and observe a
Jain prepare and serve non –veg food. I immediately talked
them out of this. I was relieved, as otherwise I would not
have eaten there.
o More recently, I visited another Jain family in North
America. While talking about food preferences and what I
will not eat, they very plainly and openly told me that they
eat meat all the time, as do their children. I was shocked.
Please note that these are not just stray incidents. They are
happening more and more and in many cities and towns in
North America, UK, and maybe in India as well.
DONATIONS TO JAIN CHARITIES BY

UNETHICAL BUISNESS-PEOPLE AND MEAT
TRADERS: IS THIS ACCEPTABLE?
Temple building—this is in full frenzy in India as well as in
other places wherever Jains live. Every day elaborate panch-
kalyanaks and other celebrations have become common; each
costs large sums of money. As we plan and build larger and
ever grander temples, the need for more money grows. The
question is this: should Jains question the sources of that
money? The real truth is that many times, they don’t. They
want money and it is not generally the recipient’s business
where that money came from. He is concerned only to raise
funds. Here are a few examples:
o For a long time, in India, some Jains traded in opium,
tobacco, and other similar commodities. The reason was
simple. Such commodities provided huge profits and thus
very quickly they became quite rich. Many of these traders,
in their minds, consistently separated their life style and
religious practices from their ways of earning money. To
them, the two were not the same. Now: what to do with
those huge sums of money? Of course, only temple
building would buy them name, fame and likely a reserved
place in heaven. So, most probably, some of the temples
in India (I don’t know how many but I do suspect) might
have been built with such kinds of funds. In one specific
case, I did read a mention of this in a Jain magazine by a
granddaughter whose grandparents had built a magnificent
temple with money earned from the opium trade.
o Quite often, I have seen advertisements in Jain magazines
for products such as leather, silk, wool, pearls, alcohol and
non-veg Indian food restaurants. I wonder why no one
stops to question these advertisements? In my opinion, such
advertisements in Jain magazines, promote those products
and choices.
About fifteen years ago, one famous Jain singer was
planning to visit Houston. So, we arranged for a big public
performance by him. We also planned to print a special
souvenir on this occasion. To raise enough funds for this
souvenir, I asked one of my colleagues, with good business
connections, to secure some advertisements from Indian
businesses, which she did. While going through all the
advertisements, I turned down one advertisement from a
non-veg Indian restaurant in town. First, there was some
concern within the souvenir committee why I had done this.
I did explain my reasons for not condoning the meat-related
products but some of them felt that I was crazy and fanatic.
After the performance, the same restaurant invited this
visiting Jain singer, as well as some of us from the Jain
community, to a luncheon reception in the singer’s honor.
We gladly accepted this gesture and enjoyed a delicious
lunch.
After the lunch, when a few of us went to the owner to
thank him, he softly asked, “How could you turn down
my advertisement in the souvenir campaign, yet you gladly
accepted this luncheon reception?” Right way, we realized
our grave mistake. I really felt ashamed and thanked the
owner for teaching me this practical lesson about money
and its origin.
One distant relative of mine has made some good money
by owning several liquor and convenience stores where meat
is also freely sold. He and his family are strict vegetarians
and regularly observe many Jain rituals including long fasts.
A few years ago, this person went to India and wanted
to donate some funds to a Jain temple, which was under
construction. The administration of the temple knew about
the sources of the funds. They flatly rejected the offer, as
they did not want to spoil the sanctity of their temple with
his donation. What an example! I hope and await more such
examples.
o About a year ago, one very concerned Jain in USA sent out
a mass email soliciting opinions about the sources of funds
and their donations to charitable and religious Jain causes.
He and I both, were surprised that very over-whelming
majority of Jains responded that who are we to question the
sources of funds? It is none of our business and we should
gladly accept them. It is for the donor to worry about his
karma and not the donee even though the donee is fully
aware of the sources.
In Jainism, “ahimsa” is becoming a slogan just like the name,
idea and the image of “Mahatma Gandhi” becomes a slogan
for politicians in India during election times.
In May 2011, I had a chat with a prominent Jain in North
America who mentioned that he had just come back from
India after attending the installation and full panch-kalyanaks
of two large Jain pratimas, in two different Jain temples.
One of his close relatives had donated these pratimas. My
friend was praising him for this great punya karma.
During the chat, I just asked my friend about the business
of the donor. His answer was that he owns and runs a large
silk mill in India. I was shocked. One makes a living and
amasses wealth (parigraha) by running a slaughter house (for
three-sensed silk insects) by killing millions of live, three-
sensed silk worms daily, and from that slaughterhouse loot,
he funds two Jain pratimas. What more can be said. This is
what we are evolving into. I wonder how many Jain temples
have been or are being built and various rituals done with
wealth earned through himsatmak means. I suppose the way
we talk and walk are now two entirely different things.
I have heard, but don’t have a proof, that even outside India, a
few of the major donations for the building of expensive Jain
temples are not free from such dubious money either.
I wonder when the Jain community will start reflecting on the
source and refusing such donations (in any shape or form,
may it even be in the disguise of ghee bolis) for Jain causes
such as for temples, jiv Daya, Panch-kalyanaks, teertha yatras,
seminars, or conventions. If we do not refuse, and if we do not
care about the means by which the money has been earned,
then we Jain sanghs are not only condoning such acts and
behavior, but are also losing any influence we might exercise
as a community on the behavior of such donors.
Mahatma Gandhi always reminded us that means and ends of
actions should be in harmony and ends should never justify
any means. He said, “If we want to cross the ocean, we cannot
do so by a bullock cart. We must use a boat or a ship.”
There is no such thing as, “All is fair and acceptable when it
comes to accepting donations.”
UNKOWINGLY BECOMING NON-VEGETARIAN

WHEN GOING OUT TO EAT
In life, many of us have occasions and chances to eat outside
the home in both veg. and non-veg restaurants. Let me share
here a few of my own experiences about being careful about
what to eat.
In North America, Europe, and I am told even in India, many
Indian restaurants are notorious for not telling customers
about the animal-based ingredients in their food preparations,
which they call and serve as “vegetarian” foods. Examples
include Naans, Roomali Roti, and also some sweets. Most of
us think that these are vegetarian items but the fact is that
many restaurants add eggs in the flour dough, for example,
and the further irony is that restaurant owners will neither tell
nor write about it on their printed menu.
o In one city in USA, I was told that one Hindu Mandir
used to get lunch (with naans) catered every Sunday from a
restaurant of a devotee of that temple. The food was served
as prashad to the Sunday congregation. The restaurant
always used eggs in the naans and never told the temple
about it. Thus the prashad itself was no longer pure veg.
When I told the temple about it, the truth came out in the
open. So my advice is to avoid Naans and Roomali Roti.
Instead, order plain roti or tandoori roti. You will be safe.
o In supermarkets, fast food and grocery stores, some of the
food items marketed as vegetarian may not be vegetarian.
Even from the list of printed ingredients, it is difficult to be
very sure. Please be careful. Some of our youths here when
specifically contacted the manufacturers, the truth came out
but not easily.
o Whenever my family and I go out to eat, especially pizza,
we always ask the waiter to wash his hands, wash the cutting
knife and the cutting board, put on new gloves and then
make our pizza and other food items, including sandwiches.
If he refuses to do so, we don’t eat there and find some other
place. We follow the same practice everywhere, including at
Subway fast food restaurants.
ANIMALS& BIRDS AS PETS IN JAIN HOMES

In some Jain homes, I have seen dogs, cats, rabbits, and
parrots as pets. The use of live animals and birds as pets is
increasing in Jain families. Dogs and cats are not caged, but
rabbits and parrots are. Also, it is not uncommon to find Jain
homeowners who gladly and regularly serve non-vegetarian
foods to their dogs and cats. I am not against keeping pets as
long as they are not caged. In the case of a dog or a cat, in
keeping them as pets, there is no himsa involved. In fact these
animals are treated with the most care and love, but the serving
of meat products as food to them is something I am not able
to support. Similarly, the caging of birds involves himsa.
o I am not at all an expert on dogs or any kind of pets, but
I do want to share one story with you. About thirty-five
years ago, one of our close relatives in the US brought his
big German shepherd dog to our house for us to look after
for nearly six months while he was going overseas for an
assignment. We said that we were happy to keep him, only
on one condition —that we would neither buy and nor
serve, directly or indirectly, any kind of non-veg food to the
dog. Right from day one, we fed the dog vegetarian food
and the dog thrived without any problem.
o Similarly, Professor Gary Francione recently told me that he
keeps several dogs as pets, but all his dogs are vegan. Bravo.
CONCLUSION
As I have been saying again and again, ahimsa should not be
limited to thali (food plate) only. We must look into how we
treat our fellow human and non-human beings in our customs
and traditions.

Chapter
8
HIMSA IN MAKING A LIVING
(AARAMBHI HIMSA)
I n some cases, himsa committed in the name of earning a

living, in business and in investment, for example, exceeds and
surpasses many other kinds of himsa in intensity, magnitude,
and the number of living creatures affected or harmed.
Please note that many of the examples mentioned here are
meant only to create a personal dialog and self-introspection
and do not mean that all Jains, or even a majority of the Jains,
engage is these practices.
AHIMSA & ETHICS IN BUSINESS: A PRE-

REQUISITE
The primary objective of any business is to make money and to
maximize the profit or return on investment. There is nothing
wrong with this objective. A business is not a charity. Business
people provide necessary goods and services to their clients and
to the society. Just consider the occupation of farming. A farmer
grows food to make his living but at the same time fulfils the
basic needs of humanity; in securing his personal livelihood, he
sustains other communities with employment, food, and goods.
Gandhi Ji said, “Business without morality is a deadly sin,” and “There
is enough in this world for every one’s needs but not enough even for one
man’s greed.”
In the pursuit of maximum—some say insane and obscene
levels of profits—some businesses lately have been engaging
in and resorting to unethical practices which cause nothing
but himsa to a large number of people, animals, birds, and
plants.
ACHORYA (NON-STEALING) VOW (ANUVRAT)

and JAINS
One of the five essential vows in Jainism for monks and
householders (called mahavrat for monks and anuvrat for
householders) is the lifelong vow of achorya or non-stealing.
Many people simply think that this vow pertains to non-stealing
and in their views since they don’t steal, they don’t pay much
attention to it. In reality, the vow of achorya means a whole lot
more. In simple terms it means not taking any item or services
that do not belong to me and also without the full knowledge
and willing consent of the giver. It also means that the item
or service that is given to me should be in full compliance of
the law of the society and also should respect the moral and
karmic laws as much as possible. The dealings should be open,
fair, transparent and honest. Both the receiver and giver should
be able to disclose its full contents to all those who have a need
to know. In fact it is an ethical contract of human behavior for
dealings, trade, commerce and business in the society.
On October 3, 2014, at an International Conference on
Business Ethics at Claremont Lincoln University in Claremont,
California, I gave a talk on this subject (titled: What is
common between Achorya (non-Stealing) Anuvrat and
Business Ethics?). I reproduce below a part of my PowerPoint
presentation.
FIVE MOST IMPORTANT AND PIVOTAL

VRATAS (VOWS)
o These vows are the weapon of spiritual mission during the
journey of one’s life.
o We Jains call them Maha (Great) Vratas
o These vows guide and control the life of monks, nuns and
householders.
WHAT IS ACHORYA /ASTEYA?

o Literally ACHORYA means Non-Stealing.
o Most common and prevalent understanding such as: thievery,
robbery, house break-in, burglary, snatching, acquiring what
one desires by illegal, irrational and illegitimate ways and
means and misappropriation of funds etc. are commonly
understood as stealing.
o Achorya is all of that plus a lot more.
o Jain Acharya Umasvati defines Achorya as: “taking anything
which is not willingly given”.
o Not taking any item or services that do not belong to me.
o Not taking without the full knowledge and willing consent
of the giver and without anythreat and duress.
o Should be in full compliance of the law of the society.
o Should respect the moral and karmic laws as much as
possible.
o The dealings should be open, fair, honest, transparent, and
not be hiding any facts.
o Both the receiver and giver should be able to disclose
its full contents to all and to those who have a need to
know. (This is the Most Important Test)
o It is an ethical contract of human behavior for dealings, trade, commerce
and business in the society.
REASONS FOR VIOLATING THE VOW OF

ACHORYA
GREED, GREED and GREED only
When a person falls prey to greed, he is tempted to steal
others’ property, needs and comforts. Greed is the root cause
of all corruption, unethical conduct and practices.
LANDSCAPE OF STEALING
o Instigating others and contributing to the act and
commitment of stealing
o Receiving or aspiring for stolen property
o Creating inequalities and discriminating based on creed,
race, caste, gender, religious beliefs
o Charging exorbitant fees and not delivering the quality in
education and services
o Smuggling, infringing intellectual property (patents, trade
secrets, copy-rights, trademarks, product specifications and
Customer list etc.)
o Plagiarism
o Stealing of Milk from Cows
o Corruption and Accepting bribes for favors granted
o Adulteration, mixing of material of lower values and quality
with the higher value of identical material
o Willfully cheating and deceiving customers and patients in
the delivery of medical treatments and many other services
o Use of false, bogus and inaccurate measures of weights,
distances, lengths, money
o Not delivering promised or expected quantity (short
weighing and measuring)
o Fooling and deceiving customers (via false advertising, using
“fine print” to share important information, and deceptive
packaging)
o Falsifying account books and promising unreasonable, “sky
high” returns to investors and inflating stock prices)
o Outright cheating, theft, swindling and embezzlement
o Hoarding essential need items and profiting by selling them
at excessive profits
o Dealing and trading in items that are derived by himsa to
animals and humans
o Trading and marketing in drugs, narcotics, and other banned
items
o Degrading the environment (polluting water, air, and earth)
o Shipping hazardous wastes to poor countries
o Deforestation
o Creating and maintaining unsafe and hazardous work
environments
o Treating workers and employees unfairly and with
discrimination in compensation and rewards
o Smuggling, abetting, aiding, and profiting from unpatriotic
and terrorist activities
o Offering and accepting bribes to gain unfair advantage and
depriving the same benefits to others
o ++++ A LOT MORE
VIOLATION OF THE VOW OF ACHORYA
This is GRAVEST & HEINOUS HIMSA
o Cheating, adulteration, greed, and corruption in any business
or human endeavor are prime sources of himsa
o One must be extra vigilant to avoid becoming a practitioner
of such unethical behavior
o SOCIETY CALLS THEM WHITE COLLAR CRIMES
o These are heinous and deserve the highest punishment,
even higher than the murder because these people destroy
not one but millions of lives.
o It is nothing less than a Cancer in the Society
SOME RECENT TRENDS

o WHITE COLLAR CRIMES ARE INCREASING WORLD
OVER.
o Frequency, Size, intensity, scope and % increase is directly
proportional to affluence.
o Concentration and dis-proportionate accumulation of
wealth in the society.
o JAINS ARE NOT IMMUNEFROM THIS EITHER
o “Occupy Wall street/Dalal Street” or “Wall street Occupies us”
o IN SOME MAJOR FINACIAL SCANDALS IN INDIA,
JAINS SHARE THE BLAME TOO
o Culture to become rich and super rich instantly.
o Ever expanding Influence, Partnership, involvement and
Collusion of MBA, Accounting Law and Advertising
professionals in Business is contributing significantly to
GREED World over.
RECENT EXAMPLES & TRENDS

o ENRON
o Ernie Madoff
o ECONOMIC MELTDOWN
o SKYHIGH COMPENSATION and BONUSES to a few
o Deceptive Advertisement. Case of pure Juice drink with
pomegranate juice in USA.
o 50% OFF common ads; Off what? Very common practice
o Fine prints in ads;
o Deceptive packaging ( examples);
¡ Oranges and grapes at train stations in India.
¡ Tooth paste packaging
¡ Cinnamon Stick and many other packaging
o Business Schools did not teach courses on Business Ethics.
Thus, they have created many of their graduates trained in
maximizing profits/returns instantly and by any means.
o Only recently, business Schools have started offering courses
in ethics but still in India, not many schools do.
Sayings by: MAHATMA GANDHI

That economics is untrue which ignores or disregards
moral values.
Any act of injury done from self-interest, whether
amounting to killing or not, is doubtless himsa.
There is sufficient in the word for man’s need but not for
man’s greed.
A businessman who lies and cheats his simple minded
and ignorant customers cannot hope to be saved.
Business without a morality is a deadly sin.
While one could write not just one, but many books on of all
these topics, in this chapter I will touch upon only a selected
few. All of the included topics havestrong footprints of
himsa; in fact some of them amount to white-collar crime and
colossal himsa.
THE RELATIONSHIP BETWEENINVESTMENT,
BUSINESS, AND AHIMSA - HOW DO I CHOOSE?
Ahimsa and one’s personal work are directly inter-connected.
One cannot nor should not separate the two. There is no
justification for making a living by himsatmak (violent) means
and then coming home, practicing vegetarianism, and doing all
the religious rituals. The practice of ahimsa is a “24/7/365”
daily and committed business. The doors of ahimsa are never
closed.
Unfortunately, some people have created a mental firewall
between ahimsa and making a living. As a result, some Jains are
now engaged in all sorts of businesses that are not appropriate.
Many of these businesses are outright himsak. Jains today trade
and deal in products derived by and from torturing or killing
animals, birds, reptiles, and insects. This category includes
businesses involved in the trading of items of silk, leather, wool,
pearls, coral, ivory, shellac, and many animal-based medicines
and food items. The same applies to investments where one
directly or indirectly makes his living by supporting industries
and businesses that engage in himsak products.
I wonder how many Jains will stop and think that it is improper
to buy shares and stocks of McDonalds, for example, or
companies which by their very nature of business kill animals,
sell meat and meat products, pollute the environment, or
design, manufacture, and sell products that kill people and
other forms of life. Examples include machineries for slaughter
houses, for wars and warfare, guns, bombs, ammunition,
cigarettes, opium, liquor, gutkas (tobacco-based materials in
India), and drugs—these are nothing but himsa supported by
the investors and traders.
THE MENACE OF ADULTERATION & THE

JAIN COMMUNITY
In India (and this may be the same in some other countries
as well), the cancer of adulteration is not only widespread
but is still growing very fast. As a result, this cancer has
spread to nearly the entire body of Indian society. Hardly
anything in India remains unadulterated—most food and
drink items, medicines, petrol or gasoline, building materials,
automobile parts, and jewelry are adulterated, substandard,
cheap duplicates of the originals, poor in workmanship
and quality, imitations and with deceptive labeling. Even
something as simple as drinking water is being infected by
greed for profit, which leads to adulterating even this. With
the rise of affluence and the economy, the scope, intensity,
and frequency of this disease keeps on spreading to newer
heights.
Adulteration and deceptive qualities, especially in building
construction, food, and medicines are the worst kinds of
himsa, sin, and crimes. A robber, a murderer, or a criminal will
kill or injure just a few, but the adulterers, makers, and sellers
of deceptive, adulterated, and poor quality products kill not
just a few but millions of innocent five-sensed human and
non-human beings. This is a farce and absolutely hypocritical
to care for one-sensed beings (mostly in food practices) but
engage in trade and businesses where thousands of five-sensed
beings are maimed, tortured, or subjected to slow deaths and
agony.
In India, and in several other countries too, adulteration is a
national disease; it is not necessarily created by Jains but some
of the Jains too are part of this menace.
Jains are business people and they are engaged in manufacture
and trades of many of the items listed above. How often do
the worshippers of ahimsa and Jinas stop and reflect upon
what they are doing directly and indirectly, as well as sometimes
knowingly and willfully? Why is there a disconnect between
devotion and worship, and daily business practices?
Let me share a few of my own observations. Beyond my own
limited observations, there are thousands of additional such
occurrences every day.
ADULTERATION IN FOOD ITEMS
In India, adulteration in food and many other items has
become normalized and individual cases are not exceptions.
Unfortunately, the majority of Indians accept this without
question as a part of new culture. All kinds of food items
(including milk, ghee, yoghurt, paneer, sweets, flour, spices,
drinks, vegetables and fruits), petrol for automobiles, and
even drinking water are adulterated. Not only that, but some
merchants also engage in cheating in quantity (providing less
weight and volume than agreed upon or advertised). Some
Jains are no different. The Jain community normally does not
question such practices. In fact, those who become rich from
this horrible practice give donations to the Jain community to
win name, fame, recognition and respect in the community.
During the last few decades, this menace has increased
exponentially; it is like a cancer in society with no signs of
decreasing.
A Memory of Adultration and Cheating

I take you back in time to about 1948 (I was only eleven old
years then) in Delhi. After Independence, there used to be
ration for all basic daily necessities such as wheat, flour, sugar,
cloth, and cooking fuel (kerosene). There were government-
sanctioned and approved ration shops all around the city
where one could buy (once a week) the allotted quantity
of these items at the government-approved retail prices by
showing an official ration card. One of my acquaintances
(not a relative) had such a ration shop. Every week, he would
receive the allotted quantity of these items in wholesale from
government warehouses, which he would then sell in retail.
People frequently had to wait in line to get their allotted
weekly ration. One night, I had a chance to sleep at that shop
—there were some sleeping quarters in the back of the shop.
The owner, a devout Jain, woke up about four o’clock in the
morning, did his samayak (prayer), and then opened all the
bags of the wheat flour (may be ten of them) on the concrete
floor. Nearby, he had stored another ten bags of sodium
silicate, or soapstone powder.
The price of this sodium silicate powder (mostly used in soap
making) was about less than half of the price of wheat flour.
He opened the ten bags of the sodium silicate powder as
well and mixed all of them with the wheat flour; thus ending
up with twenty bags of adulterated flour. He distributed ten
bags of the adulterated flour through the ration shop and the
remaining ten in the black market at probably double or triple
the price of flour set by the government.
Let me remind you that sodium silicate powder is whiter and
finer than wheat flour and mixes very well with the wheat
flour. In fact, the customers liked this adulterated flour so
much (because it was whiter and finer and, so they thought,
better) but little did they know that the adulterated flour was
a cause of their slow but very painful death. The thought of
committing all this deception and killing five-sensed, human
beings did not bother the owner or that Jain shravak a bit, in
my opinion. I am sure he continued this practice as long as he
could.
A friend of mine here in Houston recently sent me a You-
Tube video about adulteration in food in Pakistan (kindly
note that Jains have nothing to do with it) with a comment,
“Friends even though this show is from Pakistan, I wonder
how good it could be in India? They use dead animals, rats,
discarded bones, you name it they use it to make ghee, oil,
gelatin and many daily use items! The Jalebi and Pakoras you
may be eating are made from these! A must watch –a ten
minute TV report can save your lives - Pakistan’s ‘edible oil
industry.”
Click here to view the video: http://www.youtube. com/
watch? v=S7NPgrCvg- 0
Note, by including this video here, I am not at all implying
that Jains engage in this kind of trade or adulteration, but
one thing is clear—there are no boundaries, inhibitions, or
monopoly by any community when it comes to adulteration;
only the verities, size and scale may be different.
Now you decide; is this behavior consistent with ahimsa?
ADULTERATION IN MEDICINES
It is a well-known, well-reported and well-published fact that
more than fifty percent of medicines in India are spurious,
substandard, unhygienic, and adulterated. One can only
imagine the catastrophic effects of such medicines on human
and non-human beings. I personally don’t know what percent
of Jains are engaged in the manufacture of such medicines,
but I do know that a large number of Jains are engaged in the
trade, distribution and dispensing of such products as medical
practitioners, pharmacists and drugstore (chemist shop)
owners and workers. Many of them are very aware of which
products are adulterated. They are not ignorant about it. Some
of my own relatives in India own drugstores, but the greed for
making quick money does not bother them, I suppose.
Recently, The Wall Street Journal (a very prestigious and
well-regarded daily newspaper in the US) ran a story entitled,
“India’s Fake Drugs are a Real Problem.” The Food and
Drug Administration of the Indian State of Uttar Pradesh
recently conducted a series of raids throughout its region to
uncover counterfeit drugs. The raids yielded large quantities
of substandard medicines and resulted in several arrests.
The counterfeit drug trade thrives in India; the profits are
enormous. The public health consequences of the counterfeit
drug trade are serious. These products, often adulterated with
road paint and chalk, look identical to the antibiotics they
pretend to be. Thousands of people probably die every year
either because they are poisoned by bad ingredients or because
the counterfeit doesn’t treat the victim’s malady.”
Many years ago, one cardiologist from a famous hospital in
Delhi told me that many a times when he gives glucose to a
patient, very soon after, the patient develops high temperature
fever; only because the glucose was adulterated.
Do we ever stop and think that it is not just others but our
own selves, our own families that can also become victims of
these adulterated medicines some day? I hear such stories all
the time, but with greed and a desire to make a quick buck, the
disease keeps on spreading.
ADULTERATION IN PATROL/GASOLINE AND

DIESEL
I have come to know that quite often, (it was a common practice
until a few years ago) many patrol station owners were engaged
in mixing kerosene and some other cheaper fuels with gasoline/
patrol and diesel fuels used in automobiles and in agriculture.
Also, cheating by not dispensing/delivering the right quantity/
volume has been very common. The dispensing meters are
intentionally set in favor of the patrol pump owner and are
barely calibrated, so as to dispense a lesser amount. In addition,
since there are very few self-service patrol pumps in India, the
attendants used to try to cheat here, too, by dispensing less and
charging more. So one can see that the practice in this trade was
to adulterate the product, dispense less, and charge more. What
a fast way to become rich! I personally became a victim of such
practices in India a few times.
A few years ago, I was going through the State of Rajasthan in
India. On one patrol pump the big advertisement proclaimed,
“Now Shudh [pure or not adulterated] and Pooraa [full
quantity, also] bhi,” implying that up to that point, none of
that had been true.
As retailers, many Jains own patrol and diesel stations. Quite a
few are in the wholesale trading of such commodities as well.
Now you decide, is this behavior consistent with ahimsa?
ADULTERATION & POOR QUALITY IN

BUILDING MATERIALS & CONSTRUCTION
Again, it is not uncommon to find builders who try to cut
corners wherever possible by using sub-standard building
materials and violating the construction codes and standards.
Every day, one can read in newspapers in India about buildings
falling down, collapsing, and catching fires; people are killed
due to these very practices.
About fifteen years ago, there was a major earthquake in the
city of Ahmedabad and parts of Gujarat State. As a result,
several high-rise buildings collapsed, trapping and killing many
people. I read in newspapers that some of the designers and
builders of these buildings were Jains. There are many large
and small Jain builders in India. I hope they each stop and
reflect on the level and intensity of himsa for which they are
directly and indirectly responsible.
Here I have very briefly touched up on just a few of the items
such as food, medicines, and building materials that can be
adulterated and lead to loss of life for living beings. In my
opinion, the scope and the net of this disease is extremely
vast. Hardly any commodity item, trade, or service is immune
from this.
In 2009, one jeweler (a non-Jain) in India shared with me that
one of his relatives opened a gold jewelry shop in Mumbai.
Just for the shop premises he paid a very handsome price
(called “pagri”) just to rent it, and then he spent substantial
amount of money on furnishing and on inventory. As a
result, the interest alone on that investment was so large,
that the only way he could make some profit was to practice
cheating in the quality and quantity of the jewelry items.
What a story!
When I was born in India, the water was potable and one
would never think or imagine that one day water would be
sold in India. In fact, such a practice was hated and frowned
upon. These days, since water has become a multi-million
dollar (more rightly multi-billion dollar) business in India,
there is widespread adulteration of filtered water with dirty or
unhygienic water. One can read such stories quite often; many
a times large corporations are the ones behind it.
One can easily find imitation, deceptively labeled, and products
suffering from poor workmanship all over India. All of these
have taken a major toll on the lives, well-being, and emotions
of people and are the fruit of nothing but greed and hence,
himsa.
Are Jains free from such practices? I am not sure.
CHEATING IN THE HEALTH CARE INDUSTRY

This is a major industry where huge profits are made very
quickly every day, mostly by cheating the customers and users.
A significant number of Jains are engaged in this value chain
as physicians, service providers, hospital owners and workers,
clinic and nursing home owners, chemist and drugstore
owners, drug manufacturers, wholesalers, and retailers, and the
list goes on.
The following news item was forwarded to me recently by a
friend of mine. The message is very clear and self-explanatory.
I feel most probably Jains are not immune from this menace,
either.
“Do Not Get Sick In India”.

“Every doctor affiliated to a hospital in India must perform a
certain number of surgeries and physicians must refer a certain
number of patients for laboratory tests, X-rays and MRIs,
endoscopies and ultrasound etc. If not they are removed from
the hospital registries and premises…Treatment is given not
according to the disease but according to the wealth of the
patient.
Most of these observations are either completely or
partially true. Corruption has many names. Professionals
and businessmen of various sorts indulge in unscrupulous
practices. I recently had a chat with some doctors, surgeons,
and owners of nursing homes about the tricks of their trade.
Here is what they shared:
In general, kickbacks for lab tests happen about forty to sixty
percent of the time. When a doctor (whether family doctor/
general physician, consultant, or surgeon) prescribes tests
—pathology, radiology, X-rays, MRIs etc. —the laboratory
conducting those tests gives commissions. In South and
Central Mumbai – commissions happen about forty percent
of the time. In the suburbs north of Bandra—a whopping
60 percent! A single GP probably earns a lot more in this way
than in the consulting fees that you pay.
30-40% for referring to consultants, specialists, and surgeons:
When your friendly GP refers you to a specialist or surgeon,
he gets 30-40%.
30-40% of total hospital charges: If the GP or consultant
recommends hospitalization, he will receive a kickback from
the private nursing home as a percentage of all charges
including ICU, bed, nursing care, and surgery.
“Sink tests.” Some tests prescribed by doctors are not needed.
They are there to inflate bills and commissions. The pathology
lab understands what is unnecessary. These are called “sink
tests” and the blood, urine, and stool samples collected will
be thrown away.
Admitting the patient to “keep him under observation”:
People go to cardiologistsfeeling unwell and anxious. Most of
them aren’t really having a heart attack, and cardiologists and
family doctors are well aware of this. They admit such safe
patients, put them on a saline drip with mild sedation, and
send them home after three to four days after charging them
a fat amount for ICU, bed charges, and visiting doctors fees.
ICU minus intensive care: Nursing homes all over the suburbs
are run by doctor couples or as one-man-shows. In such
places, nurses and ward boys are tenth class drop-outs in
ill-fitting uniforms and bare feet. These “nurses” sit at the
reception counter, give injections and saline drips, perform
ECGs, apply dressings and change bandages, and assist in the
operation theatre. At night, they even sit outside the Intensive
Care Units; there is no resident doctor. In case of a crisis, the
doctor—who usually lives in the same building—will turn up
after twenty minutes, after this nurse calls him. Such ICUs
admit safe patients to fill up beds. Genuine patients who
require emergency care are sent elsewhere to hospitals having
a Resident Medical Officer (RMO) around-the-clock.
Unnecessary caesarian surgeries and hysterectomies: Many
surgical procedures are done to keep the cash register ringing.
Caesarian deliveries and hysterectomies (removal of uterus) are
high on the list. While the woman with labor-pains is screaming
and panicking, the obstetrician who gently suggests that a
caesarian is best seems like an angel sent by God! Menopausal
women experience bodily changes that make them nervous
and gullible. They can be frightened by words like “cysts” and
“fibroids” that are in almost every normal woman’s radiology
reports. When a gynecologist gently suggests womb removal
“as a precaution,” most women and their husbands agree
without a second thought.
Cosmetic surgery advertised through newspapers: Liposuction
and plastic surgery are not minor procedures. Some are life-
threatening. But advertisements make them appear as easy
as cosmetic procedures like facials and waxing. The Indian
medical council has strict rules against such misrepresentation.
But nobody is interested in taking action.
Indirect kickbacks from doctors to prestigious hospitals: To
be on the panel of a prestigious hospital, there is give-and-
take involved. The hospital expects the doctor to refer many
patients for hospital admission. If he fails to send a certain
number of patients, he is quietly dumped. And so he likes to
admit patients even when there is no need.
“Emergency surgery” on dead bodies: If a surgeon hurriedly
wheels your patient from the Intensive Care Unit to the
operation theatre, refuses to let you go inside and see him, and
wants your signature on the consent form for “an emergency
operation to save his life,” it is likely that your patient is already
dead. The “emergency operation” is for inflating the bill; if
you agree for it, the surgeon will come out fifteen minutes
later and report that your patient died on the operation table.
And then, when you take delivery of the dead body, you will
pay OT charges, anesthesiologist’s charges, and many more
fees that were unwarranted. What an insult to take advantage
of the sick and grieving.”
Doctors are humans too. You can’t trust them blindly. Please
understand the difference between young surgeons and older
ones. The young ones who are setting up nursing homes, for
example, have heavy loans to settle. To pay back the loan,
they have to perform as many operations as possible. Also,
to build a reputation, they have to perform a large number of
operations and develop their skills. So, at first, every case seems
fit for cutting. But with age, experience, and prosperity, many
surgeons lose their taste for cutting, and stop recommending
operations.
Physicians and surgeons, to a man with a hammer, every
problem looks like a nail. Surgeons like to solve medical
problems by cutting, just as physicians first seek solutions
with drugs. So, if you take your medical problem to a surgeon
first, the chances are that you will unnecessarily end up on the
operating table. Instead, please go to an ordinary GP first.
OCCUPATIONAL HEALTH & SAFETY AT WORK

PLACE
In India, Jains own many businesses ranging from simple
trading to big manufacturing factories. As a result, they
employ a large number of people as shop floor workers. Since
all life forms are equal and all feel pain and pleasure, Jains
are taught to have compassion for all forms of life. But in
India (I am sure everywhere else, too) some human lives are
in practice considered better, worth more, more precious and
superior to other humans. Some human lives can be bought or
rented cheaply without the thought that they too have feelings,
emotions, and pains just like we each have.
I have seen that concern for occupational, safety and health
of employees and workers is significantly lacking and little
consideration is normally given to this very important aspect
in India. In United States and in many industrialized countries,
laws and regulations have been enacted, updated and enforced
to improve the health and safety of all people at work including
that of the employers. Safer the environment at work, fewer
the accidents, less legal, insurance and compensation expenses,
fewer number of days lost due to accidents, less factory
and equipment damage, better employee morale, higher
productivity, more business, more profits and all around a
win-win situation for everybody.
Here are a few additional examples of my observations in
India.
◊ Once I was touring a metalworking workshop operated by a
very devout and strict Jain who required himself his Pooja
every day before opening his factory. He had about thirty
workers in his shop working and walking in the factory
wearing chappals made out of rubber tires. Because of
the nature of metalworking operation, there were lots of
very sharp-edged sheet metal cuttings scattered all around
his workshop floor. When I saw the workers working there
with their flimsy rubber chappals, I was appalled to see that
if any worker stepped on those sharp sheet metal cuttings,
he would have a large cut with lots of bleeding which may
further lead to severe and maybe fatal infections. In the
West, it is mandatory for industrial workers to use steel soles
and steel-toed shoes. This may cost about Rs. 1000-2000 (I
guess) for each worker, for a total investment of Rs 50,000
for the entire factory and these shoes last for at least ten
years. I suggested to the owner the dangers of his workers
walking in those chappals and about the need for steel sole
shoes. He immediately shrugged me off as his conscience
did not bother him about the harm and himsa to these five-
sensed human beings. His total concentration was on one-
sensed himsa (by being a vegetarian) and maximizing his
profits at the cost of his own workers who bring him the
profits with their sweat and blood.
◊ About twenty years ago, I was visiting a factory that makes
various kinds of metal wires. After drawing the wire to the
size, many bundles/rolls of wire are then loaded into an
electric furnace for heat treatment to make the wire soft. In
this case, the furnace was a big hole in the concrete floor
having a diameter of four feet and a depth of about fifteen
feet. All along the furnace wall (in the hole) were electric
resistance wires that when hot provide heat (maybe up to
500 Celsius or more). The top rim of the furnace hole was
flush with the concrete floor. The whole area in the factory
was also poorly lit.
I saw the workers loading many bundles of wire into the
furnace by using a manually operated crane. They all were
standing very close to the top rim of the furnace which
was still hot. Seeing this, I immediately realized that if any
worker had a slight slip of foot, distraction (due to the
telephone, noise, or talk, for example), dizziness, or heart
attack, he would fall straight into the furnace and would
never come out alive. I explained all this to the owner, a
devout Jain. His first response was to point out to me that
nothing like had happened so far. I told him not to wait for
that accident. God forbid if it does ever happen, he will
never be able to sleep for the rest of his life, not to speak
of the legal repercussions. I also suggested a simple solution
for this and asked him to make a wall of bricks about six
inches high along the rim of the furnace, which he said he
would do. I returned again two years later but nothing had
changed. Again, the life of a five-sensed human being was
not registering in his conscience.
◊ I visited a small textile mill, in operation to spin yarn,
owned by a Jain. He had about fifty workers in his factory
making yarn. As a result of the yarn spinning process, the
atmosphere in the factory was extremely clouded with lint
fibers, dust, and many other particles floating in the air. For
me, the air inside was so bad that I had difficulty breathing.
I again thought that all of these workers are breathing this
dirty air and acquiring all kinds of lung diseases, including
TB, and thus significantly cutting short their lives. I talked
to the owner and suggested that the proper solution was to
buy air masks/filters fitted for wearing over the nose, which
do not cost lot of money, and to also install exhaust fans.
He ignored my advice completely saying that this is done in
the US, but not here. He had no concern for the lives of his
workers who make lots of money for him.
The above three examples are just simple example of a pure
lack of understanding on this issue. I am sure, readers know
or can find hundreds of such examples.
The whole world is familiar with the leak of toxic gases in
Bhopal at a factory owned by Union Carbide. Many thousand
workers got injured and died, and in terms of compensation,
even after nearly thirty years, the affected people are still
suffering without any meaningful compensation. The Indian
laws in this respect are very weak, enforcement is another
story, and the people who got rich at the expense of the
affected workers are the attorneys and politicians. Hardly any
justice has been meted out to these poor people.
I am sure there are hundreds if not thousands of Bhopal type
accidents (though perhaps not necessarily of that magnitude)
that happen or are waiting to happen in India. The question
that I ask is, does anyone’s conscience bother him and if yes,
what are we doing about it? Another question that I ask is
“How many Jain lawyers, attorneys, leaders, sadhus, activists,
and physicians came to help the people affected by the Bhopal
Gas Leak, then or now?
Recently I was told by a senior executive in India that when large
corporations prepare proposals and bid on multibillion dollar
design and construction projects, (for example for fertilizer,
cement, chemical, and refinery plants), they normally factor-
in about fifteen percent extra cost for industrial accidents,
injuries, death, litigation, and compensation. But the same
people will they hardly spend a dime to look at the reasons
and occurrences of accidents, how to mitigate them, or adopt
safer design practices to begin with. They are contented in
paying the compensation but not in creating safer working
environments. What a callousness and disregard for himsa!.
DESTRUCTION OF THE ENVIRONMENT

(PARYAAVARAN), A SIN AGAINST HUMANITY—
ENVIRONMENT, ECOLOGY, POLLUTION,
HIMSA & THE JAIN COMMUNITY
All living things are connected in nature, dependent on each
other for continued survival. For each of us, life includes birth,
reproduction and death – with each group of living organisms
having its own unique life cycle. Some living things have a
short life span. While several other species have life cycles
lasting hundreds of years. In order to survive and grow, all
organisms need to adapt to their habitat, have their basic needs
met and overcome many obstacles. If environment changes
occur more quickly than some organisms can adjust, such as
sudden changes in climate, the survival and reproduction of
certain living things may be impacted.
These days the survival of the planet, and in fact of the entire
human and non-human race, depends on the planet we live
on (Jains call it Jambu Dweep). There is much discussion
about greenhouse gases, ozone layer, shortage of water, the
warming up of the environment, pollution, and ecology. As a
result a new movement called environmentalism is in vogue.
We Jains rightly believe that several thousand years ago, we
talked, preached, practiced, and developed the whole concept
of environmentalism. Yet the fact is that I find little actual
environmentalism in the Jain community. Yes, there are several
pockets of environmentalism that do exist. For example, the
lifestyle of our monks and nuns, and also of some shravaks and
shravikas are good and model examples of environmentalism.
Outside this, in general, I have not seen or known of any
talk, activism, movement, practice or Jain leaders to inspire
the community and draw their attention to this essential issue.
Environmentalism has a direct connection with ahimsa. If we
pollute, we create suffering and most probably the death and
extinction of many species. Beyond that we endanger our own
survival.
I have seen Jains wasting food, water, electricity, using and
discarding paper plates, polythene bags, and many other
resources as if there is no tomorrow. Jains are as much
polluters (maybe sometimes more due to their affluence) as
anybody else. One Indian Central Cabinet Minister recently
remarked that if there is a Nobel Prize for filth and dirt, surely
India will win that every year. Just go around India and see the
filth everywhere. Jain surroundings are no cleaner than other
surroundings. There is very little consideration or observance
of cleanliness. Because Jains are in small, medium, and large
businesses, they contribute to the pollution, too. Let me share
a few examples.
o The City of Pali in Rajasthan has a significant and influential
population of Jains. Jains own and operate a large number
of small businesses that manufacture and trade in cotton
yarn and clothing. In that business, they do the color dying
of yarns and cloth. The dyes that are used contain many
carcinogenic and other poisonous chemicals. After the dye
is spent, the colored water (still containing much poisonous
materials) is openly discharged on the streets and also into
the river there. About twenty-five years ago, I happened
to drive through that town and saw the condition of the
river. The river at that time was dry and its dry bed floor
showed all the colors in the sand. First, I thought it was
some kind of wonderful natural scenery (like the Painted
Desert National Monument in Arizona, USA) but quickly
realized the true cause. These chemicals have not only
polluted the river but the water table and the sub-surface
water has become absolutely poisonous and unfit for human
and non-human consumption. It is just full of poisonous
chemicals, carcinogens, and other disease causing poisons. I
was also told that the mosquitoes and frogs have completely
disappeared from the area. Can anyone imagine the colossus
himsa that has been caused by the actions of these traders,
some of them Jains?
o In Old Delhi, there is one area called Wazirpur Industrial
area. Here, many Jains run or operate small manufacturing
businesses such as metal utensil fabrication, polishing, wire
drawing, and other metal processing. In the manufacturing
processes, they use many chemicals, acids, and caustic sodas
for chemical milling and making the metal surfaces shiny
and attractive. After these chemicals are spent but still
have lots of acidic and other toxic materials left), they are
openly dispersed/discharged on the streets outside. About
ten years ago, I happened to visit that area. The amount
of open pollution, practically open sewers, pools, and small
ponds of these chemicals was a site to behold. The filth, the
pungent smell, and the whole scenery were just disgusting.
The pity is that no one’s conscience is bothered and the
same show goes on every day. I really wondered how people
can come here, do their business, make money, return home
and sleep day after day. To me this is a horrible example of
himsa. With some care, this can be avoided but who cares?
I ask, is this the way to care for and worship Jambu Dweep
and Bharat Kshetra, which we revere?
o In the same area and in many of the metalworking shops,
the workers do lots of grinding and metal polishing without
sufficient protection and hence they inhale metallic dust,
which causes TB and other lung diseases that shorten their
lives. Here again the show goes on without missing a beat.
o The following particular account may not apply directly to
Jains but nonetheless is quite instructive. About fifteen years
ago, I had a chance to meet with the Minister of Health and
Environment in the Delhi State Administration. He shared
a story about how water in certain parts of Delhi has been
made poisonous and unfit for human consumption for
hundreds of years. In one suburb of Delhi (the Bahadar
Garh area), there are a large number of small yarn factories
that do coloring of the yarns using color dyes. After the color
is spent, (just like in the example of the City of Pali above),
these shops used to throw the spent water on the street in
front of their shops thus not only causing mud, stagnant
water puddles, mosquitoes, and unsafe walking conditions,
but pollution, too. Seeing this, Delhi Government hired a
tanker and asked all the shops to deliver the impure water to
this tanker.
After collecting all this toxic water, the tanker was supposed
to take this water to the Delhi Government Central water
treatment facility. The shop owners had to pay a small fee to
the government based on the amount of the spent water to
be treated. The shop owners came up with a clever idea to
avoid all this hassle. They did deliver some quantity of water
to the tanker but then instructed the driver of the tanker
to open the water valve/tap of the tanker a little to make
it intentionally leak some water, and then drive the tanker
all day long; thus, instead of the water being taken to the
central treatment facility, it was then sprayed and dumped
on the streets of Delhi via this leaking valve.
The government realized this and threatened the shop
owners with stiffer consequences. Now, many of the same
shop owners, drilled holes into the ground and put pipes
inside their own shops, where they then freely discharged
their spent waters this way instead of on the streets or to
the central water treatment facility. As a result, the Minister
told me that the underground water is now so pollutedand
poisoned that by his account, it will be unsafe to drink for
several hundred years.
o In November 1990, an international delegation of Jains
went to Buckingham Palace in London, UK and under the
leadership of the Late Dr. L.M. Singhvi, presented to H.H.
Prince Philip a copy of the Jain Declaration on Nature. I
was part of that delegation. This declaration clearly states
Bhagwan Mahavir’s proclamation, “One who neglects
or disregards the existence of earth, air, fire, water and
vegetation disregards his own existence which is entwined
with them. Jain cosmology recognizes the fundamental
natural phenomenon of symbiosis of mutual dependence,
which forms the basis of modern day science of ecology.”
o If the memory has not faded, some of us may remember
the terrible toxic sludge spill in Hungary in October 2010
and the BP Oil Spill in the Gulf of Mexico. Both of these
(as with so many others that happen every day in many
parts of the world) caused untold damage and destruction
to all forms of life, vegetation, and the environment and
none of us can escape from their after effects. In Hungary,
the toxic sludge, a byproduct of aluminum manufacturing,
poured from a broken containment pond and flooded many
villages, bursting into homes and overturning vehicles. Even
after a few days, in a mountain valley community about five
miles from the source of the spill, the red sludge remained
knee-deep in some places.
o A few years ago, at one of the JAINA conventions, one Jain
scholar and environmentalist came to attend and deliver a
lecture at the convention. For three days, he observed and
did not see any concern for environment. Instead what
he saw was a lot of food being wasted along with nearly
unlimited use of paper plates, napkins, and disposable
glasses and utensils. During his lecture he commented that
if JAINA plans to invite him again, please do so not for
delivering a lecture but to wash the dishes. I hope we learn
from his remarks.
o In November 2010, at the invitation of Mr. Sunil K. Jain,
IPS and Additional Director General of Police of the State
of Meghalaya (in India), I and a group of twelve additional
Jains (from the US and India) went to Shillong (Meghalaya)
for sightseeing and for meeting with the Jain community
in that part of India. When in Shillong, all of us expressed
a desire to go and visit Chirapoonjee. This is an area in
Meghalaya about which we had read in geography books
that it is the wettest spot (more than 500 inches of rain in a
year) on earth. Mr. S.K Jain arranged for the transport and
also provided each one of us with an umbrella. When we
got there, it was absolutely clear, sunny, and dry and there
had been no rain for more than a month. We were shocked
and surprised. Very quickly we realized that the dense forest
cover in that area had been cut, and as a consequence there
has been significant change in the climate there. This is
tragic. Destruction of the world’s forest is destruction of
the world’s lungs.
Clearing forests may enrich those who are doing it, but
over the long run it impoverishes the planet as a whole.
Reducing forests reduces rainfall all over with potentially
dire consequences for farmers. Trees regulate water run-off
and thus help guarantee the water supply and help prevent
natural disasters, like landslides and floods. Additionally,
tragically, losing the forest would mean losing millions of
species.
In my opinion, individual Jains, Jain leaders, and Jain sadhus
should begin emphasizing concern for the environment in
everything we do. This starts with cutting down on waste,
conserving resources, not dumping hazardous waste in
water, air, and on earth, using water and other resources
wisely and recycling whenever possible. The environment
and its protection is everyone’s responsibility.
o In the West, after creating so much waste, consumerism,
and destruction of the environment, there are strong
movements towards green living and ecology. Unfortunately,
in my opinion, as the environmental laws and regulations are
getting stringent here, some individuals and corporations
in the West have found avenues and places to dump their
own hazardous waste and effluents in faraway places such as
underdeveloped lands. This is a kind of criminal activity and
neo-colonialism and should not be allowed to happen or be
condoned.
I want to remind and plead with my fellow Jains that in the
21st century, there are no small manmade happenings or
disasters; all are big and far-reaching and their consequences
are most often global. When such things happen, geographical
boundaries disappear and thus we all become part of it. It is a
fact that due to pollution, many of India’s cities are choking.
There are days when one does not see the sun (due to smog)
and the rate of many kinds of lung diseases and cancers are
on the rise. India and its citizens are paying a very high price.
I sincerely hope that Jains will equate pollution of environment
with acts of serious himsa and realize that all species, from
one- to five-sensed, including human beings, are hurt.
I must believe that care for the environment is practice of
ahimsa.
JAINS IN MEAT BUSINESS

There was a time when we as Jains could not ever imagine
or talk about this. But not anymore. When I was growing up
in Delhi, for me it was extremely painful even to walk past
a meat shop. Normally, I would turn my face and walk by it
quickly. Now, greed and the desire to get rich quickly have
motivated some Jains to go into trading and selling meat and
meat-based products. Today for many, money (Lakshmi) is the
only GOD that matters and that is what they toil and worship
all day long for. I know a few Jains in the US who own Subway,
Quizno, and so many other fast food shops that make and sell
predominantly meat products. I may not be surprised if some
Jains own McDonalds Franchises, too (I personally don’t know
any because I don’t ever go there). All these fast food stores
make and sell products (right in the store) that contain animal
flesh. Nearly ninety percent of their inventory is of meat of
various kinds. It is a very profitable and cash sale business and
more and more Jains are either expanding or going into this.
Here are some examples of business desires overcoming
ahimsa.
◊ I personally know several Jains who own liquor stores,
7-11stores, gas stations, and convenience stores with meat
shops within. Practically most of them sell meat, fish, and
egg-based products. Even to confess that such things are
happening within the Jain community puts us to shame. Is
this ahimsa in practice? Surely there is a major disconnect
here.
◊ About fifteen years ago, I was at a social gathering of Indians
(desis) in a town in US. When I was meeting the participants,
I went to one lady and asked her name. She said, “You don’t
know me but my husband who is a Jain did athaayee [eight
days continuous fast] during paryushana last year.” Earlier I
had come to know that this very person owned at least five
to six Subway fast food stores (and I am sure he owns many
more now) at that time. I have also come to know that this
very person became a role model and as a result more Jains
have followed suit and gone into this business.
◊ One of the Subway stores owned by a Jain used to donate
(and probably still does) free veggie sandwiches to the Jain
Pathshala kids at one of the Jain Centers here in the US.
Earlier in those days, two kids I knew used to go to that
pathshala. Once these kids came to know where these free
sandwiches were coming from, they refused to eat those
sandwiches and since then they never did. What a contrast
and what a celebration of ahimsa, so much more than a
mere slogan or a lifestyle! You can imagine how I felt. Even
the young kids saw the difference between talk and walk.
◊ In one town in the US, one prominent Jain used to own
an Indian grocery store. One year, he was elected to be the
president of the Jain center there. One day, during shopping
at his shop, I noticed several items for sale in his shop freezer
that contained beef and fish. I was stunned. That same day,
I consulted another prominent member of the Jain center
there and the next day we went to see the store owner and
talked him out of selling such items—if not permanently
at least during his term as the president of the Jain center
there. He agreed and stopped such items, but only as long as
he was president. Soon after, he resumed his trade.
◊ A few years ago, I went to see a relative of mine in the US.
There, he took me to see several of his convenience stores.
Right away I noticed meat, salami, hot dogs, and liquor being
sold. This man (about fifty years old then) comes from a
highly religious and moralistic Jain family. Needless to say,
I was shocked. I have never gone to his house since then.
Honestly, it still bothers me a lot.
Mahavir Sanglikar, a Jain activist in India, recently
wrote a satirical blog entitled, “Jains of Butcher Land.”
I reproduce that blog here. It is an eye opener. When
people read his blog, many people searched on the
Internet to find out where “Butcher Land” is, but no
one found it as it does not exist. Many people missed
the theme of his message. He used fiction to make his
point. I see that there are many such Butcher Lands
all around us within the Jain community and more are
being created. Please read on; his message touches
upon so many issues and gives compelling images of
some of the things happening within the community.
It appears that “sub chalta hai,” or all is okay.
“The Jains of Butcher Land,” by Mahavir Sanglikar

Very few people of the world know that there is a small island in Indian
Ocean, called as Butcher Land. The most unknown thing about this land
is that this tiny island is full of Jains!
I have not visited this land yet, but while finding new friends from the
most unknown parts of the world through social networking sites, I got a
new friend from this land. Her name was Tina Jain. Her profile at one
Social Networking Site is titled as ‘Tina from Tiny Land.’
Within a few session of chatting with Tina, I got a lot of information
about the Jain community of this land. I would like to share the
information with you. I think that many of the readers would dislike this
information, some readers would enjoy it and few would think seriously
on it. Few smarter readers would immediately think that this is another
humorous article of Mahavir Sanglikar.
I was surprised to know from Tina that the major business of the Jains
of Butcher Land is trading of meat! They import it from India and
export to African countries.
When Tina told me about it, I asked her that how can Jain community get
engaged in such type of business? Her answer was quick. She said, ‘We
do not eat any animal product. Even eating milk product is prohibited
in our community.
We just trade. We import, and then export. We even don’t touch or see
the products we trade.’ This was strange for me.
She told me that most of the import of meat is from Al-Kabir,
Hyderbad, Asia’s biggest Slaughterhouse. The reason for preferring Al-
Kabir was that this company belongs to a Jain Industrialist of India.
Recently he donated two Crore Rupees for construction of a new Jain
temple at Buffalo, the capital city of Butcher Land.
The Jain temples of this Land are made from coins, not from bricks!
The idols of Jain Gods are decorated with Silver and Golden coins, and
also with currency notes of various countries, but especially with Euros
and U.S. Dollars.
Last year, this Land was declared as a Jain Nation, after a revolt
by extremist Jains there. The new Government of Butcher Land has
banned killing of Cockroaches, Bed Bugs and Mosquitoes. The import
of pesticides is prohibited. The Government has also banned farming, as
agriculture is a sin according to the extremist Jains. So the people have to
eat imported grains and cereals.
If a person is found eating potatoes, garlic, or onions, he is punished. Import
of Sugar made from beet roots. However, the Government officials have
excluded Carrots from the list of non-eatables. Night eaters have to pay
a big penalty; sometimes the offender has to lose all of his property. The
restaurant owners in Butcher Land have to close their business before sunset.
Beside import-export of meat and other animal products, many Jains
here are engaged in various businesses like Gutkha manufacturing and
its distribution, gambling and lottery, money lending, Hawala etc. Many
Butcher Land Jains work as mediators in Hawala, which is legal here.
Their biggest clients are Jains from India.
There is no penalty for economic criminals, as such types of crimes are
legal and cannot be called as crimes.
For Butcher Land Jains Sports, Arts, Science, Music and such things are
useless. The Land does not keep any armed forces, and is fully dependent
on the enemy’s mercy.
The Jains of Butcher Land think that 75% of the world trade generates
from their country.
There is 100% literacy and all of them are graduates. Bachelor of
Commerce is the only Degree available here.
The Male-Female ratio is worst, and there are two males per one female.
This is because the Jain Government has permitted to kill female children,
even before they take birth. Many Jain guys have to marry girls from
African countries and have to pay a big dowry to the fathers of the girls.
In last few decades, the body color of Butcher Land Jains is changed!
(Tina Jain looks like a beautiful black girl of Nigeria or Uganda!)
Some Indian Jain celebrities are very popular in this country. You can see
a Photograph of Harshad Mehta, Ketan Parekh etc. in every office of
corporate houses here.
I think that every Jain who likes to travel should visit this land.
On June 12, 2010, Sanglikar-bhai provided further elaboration of these
points that he earlier made, writing:
“More About Butcher Land Jains”
My article “Jains of Butcher Land” was recently published on my blog
and it was read by thousands of Jains and others world over. I got about
one hundred comments on the article, directly as comments on the blog, or
by personnel emails. Some readers made phone calls regarding this article.
Many readers of the article tried to find this land on Google Maps, but
failed to find it. So, some of them declared this as a fake story, while
others directly asked me about the exact location of the land. There is no
land called Butcher Land in Indian Ocean, which is full of Jains. The
land in the story is imaginary one. The story is based on the actual things
happening in Jain community of India and elsewhere. I am sad to say
that most of the readers were not able to understand the true meaning of
the story based on facts. They were unable to recognize the literary value
of this black humor.
Well, all the business going on in the imaginary land is actually happening
in India here and there. For instance, Asia’s biggest slaughterhouse belongs
to a Jain, and according to a report most of the biggest slaughterhouses
in India are owned by Jains. So Jains do not need a separate land to do
such business, they can do it easily in India.
But I was surprised to know that most of readers were against meat
import-export business of Butcher Land Jains, and not against their
involvement in Gutkha manufacturing and its distribution, Gambling
and lottery, money lending, Hawala etc. The readers have nothing to do
if Jains are killing their girl children before they take births.
Some of the statements in the story throw light on stupid tendency of
Indian Jains. No one has understood this. Late me give some examples:
There is no penalty for financial criminals, as such types of crimes are
legal and cannot be called as crimes. (This statement is based on the fact
that many Jains are involved in financial crimes and most of the common
Jains show love for Harshad Mehta, Ketan Parekh, Bharat Shah etc.)
For Butcher Land Jains Sports, Arts, Science, Music and such things are
useless. The Land does not keep any armed forces, and is fully dependent
on the enemy’s mercy. (Fact: Making money is the sole purpose of life for
many Jains, nothing to do with humanities.)
The Jains of Butcher Land think that 75% of the world trade generates
from their country. (Fact: Many Jains in India think that 75% of
Indian economy is in their hands. Only brainless and egoistic people can
believe in such statements.)
Many Jain guys have to marry girls from African countries and have to
pay a big dowry to the fathers of the girls. In last few decades, the body
color of Butcher Land Jains is changed! (Tina Jain looks like a beautiful
black girl of Nigeria or Uganda!) (Fact: Many Jain guys in India have
to marry with tribal and other non-Jain girls by paying huge money to the
agents, just because the male-female ratio is disturbed in some Jain castes.)
The Male-Female ratio is worst, and there are two males per one female
(Fact: It is happening in Jain community in India.)
The Jain temples of this Land are made from coins, not from bricks!
The idols of Jain Gods are decorated with Silver and Golden coins, and
also with currency notes of various countries, but especially with Euros
and U.S. Dollars.
If a person is found eating potatoes, Garlic or onions, he is punished.
Government of Butcher Land has banned killing of Cockroaches, Bed
Bugs and Mosquitoes. (Fact: Isn’t it just a stupidity? But what can we
expect when the religion becomes Opium?)
I am thankful to those matured and learned readers, who got the true
meaning of my article and supported my views. Unfortunately they are
very few in number. But I hope that Jains will awake before they get
totally vanished from the world.
When the dull students do not understand lessons in the textbooks, they
have to take help of Guides. This article is a guide for those who have
not understood the meaning of the original article.
-Mahavitr Sanglikar http://mahavir-sanglikar.blogspot.com/
-Mahavir Sanglikar, Jain Friends, Post Box No. 58, Jagannath
Complex, 199 Mumbai-Pune Rd. Chinchwad East, Pune
411019 Cell No. 0 962 372 5249
DO ECONOMIC & FINACIAL CHEATING &

SWINDLING CONSTITUTE HIMSA?
Yes, these do. In fact these crimes and actions constitute himsa
of much bigger intensity, proportion, and scope. Actually these
are heinous crimes. These are sankalpi himsa. In many cases,
not a few but thousands and maybe millions of people are
affected by their acts of swindling, cheating, deceiving, ponzi
schemes, and economic violence. The societal punishment for
these crimes may not be even sufficient, given the consequences
of the crimes; in reality, most of the punishment just amounts
to a slap on the wrist.
Jains are affluent people; they are often dealing with large
sums of money and financial transactions. As a result, there
is always a powerful attraction not only to succumb to small
greed and deceit, but in reality to enormous greed and deceit.
It only takes a brave, vigilant, and determined person to escape
from this disease. Unfortunately, many times, the scope of
these crimes is directly proportional to the level of affluence
of the doer. What is even more shocking is that most of the
time, neither the doer nor the Jain Sanghs even consider such
heinous acts as himsa. When such crimes are committed, not
only are a large number of people cheated and deprived of
their hard earned money, but also their lifelong dreams and
sources of sustenance are taken away. People become destitute
and sick, marriages collapse and some people even suffer heart
attacks and die. In spite of this, generally neither the doer nor
the Jain sanghs consider it himsa and in fact, quite many times
reward the doer amply with recognition and honors by the
community. The doer buys status, prestige, glory, notoriety,
fame, recognition, garlands, and even jeweled crowns within
the Jain sangh (householders and sadhus) with his ill-gotten
himsatmak loot and booty by giving donations and ghee bolis.
In this way, the Jain sangh appear to condone these acts of
himsa. What a shame!
Such kinds of crimes have always existed, but now, especially
during the last three decades, their number and scope have
increased in exponential proportions. Jains have much more
scope and opportunities for succumbing to such temptations
by way of their participation in commerce and industry. Since
there is very little discussion or lectures by the sadhus and
the community against such practices, this provides enough
encouragement to the would-be doers.
Below I offer a few actual examples to appeal to your
conscience.
◊ On Dalal Street (the heart of India’s security trading) a
Mehta, a Parekh, and a Bhansali—all prominent Jains—
have been found to be big swindlers. Who knows how many
Mehtas, Parekhs, and Bhansalis are still there and still doing
it every day. When these things happen, there is very little
condemnation, talk or discussion about it within the Jain
community. Maybe some of these big swindlers follow and
imitate Bernie Madoff and ENRON (in the US) and Satyam
Computers (in India) as their role models. The pity is that
the likes of Bernie Madoff are spending the rest of their
lives in prison in the US but very little punishment (if at all)
happens to such people in India.
◊ During Prime Minister Narsimha Rao’s time, one prominent
Jain family became famous for havala kaand (illegal money
transfers and laundering) and only a few Jains condemned it.
◊ About five years ago, one Jain, based in Dubai, was in major
international news for smuggling and laundering funds
to India for use by underworld crime gangs and terrorist
groups. I read and heard about this on CNN News. As
a result, the US FBI and Interpol were after him. Finally
he was arrested. In January 2010, his daughter was getting
married in India. With Indian Police escort, officials allowed
him to visit his family and give away his daughter in the
marriage ceremony. Soon after, I met some Jains who had
attended this wedding. They all talked to me how grand
the wedding was but no one said a word about how big a
criminal and traitor this person was. Such is the Jain sangh
today.
◊ Thirty plus years ago, I had come to know that one very
prominent Jain in India, who was also in the business of
making and selling vanaspati ghee (hydrogenated oil),
imported beef tallow (the latter being very cheap). He
mixed the beef tallow with the edible oils and sold this
product as pure vanaspati ghee, thus making millions of
non-suspecting vegetarians non-vegetarians. I don’t know if
he was ever reprimanded by the Jain community.
◊ Many Jain owners of patrol pumps and sellers of medicines
(chemist shops) in India frequently indulge in selling
adulterated and spurious products and also engage in not
dispensing the proper quantity, weight, or volume.
◊ I have read and been told that a few Jain temples in India
might have been built now and in the past with loot and
ill gotten wealth. I guess money has no color and all is fair
when it comes to accepting donations.
CAPITALISM, ECONOMIC MELTDOWNS,

SWINDLING, AND MANIPULATION ARE THE
BOON OF THE WEST IN THE 21ST CENTURY
I have lived in the West for the last forty-Eight plus years and
for a long time, I thought that the West had very high moralistic
and ethical values, but recently I have come to the conclusion
that no national, ethnic, or religious group has a monopoly on
ethics. There are bad apples everywhere. The recent economic
meltdowns and examples of swindling, cheating, sky-high
greed, and bonuses, and the twisting and distorting of truth
by the so-called rich and famous in the West, and particularly
in the US, leads me to believe that people are same everywhere
and there is no less corruption (in fact it is many times more)
in the USA than in any country of the world.
In India, the corruption is practically at every level of society
but it is modest whereas in the US it is of monumental
proportion and is done by the rich and super rich, the
famous, powerful, educated and religious (but not moral)
people. Examples include: ENRON, Bernie Madoff, Sanford,
Bankers, Wall Street tycoons and bandits, insurance company
executives, drug companies, security and investment traders,
auditors, accountants, lawyers, advertising executives, MBAs
(they have recently acquired the nickname of “master of the
universe” rather than “master of business administration”),
spin doctors and loan sharks scam artists. All have had and
are still having a field day in looting and cheating the poor,
ethical, and unsuspecting ordinary folks. One only has to pay
attention to some of the news items in the media to get just
a glimpse of the con games these sophisticated thieves play
every day. Their modus operandi are extremely sophisticated.
In the United States, many of the professional schools, such
as schools of business, law, accounting, and advertising turn
out graduates (some and not all) with unlimited and sky-high
greed and unethical behaviors. The only thing they consider
is how to distort, warp, discolor, or hide truth, connive, and
cheat people (investors and customers) and line their pockets
with unlimited wealth. I honestly feel that in the US, if anyone
ever creates a team consisting of MBAs, accountants, lawyers,
and advertisers, one would have created the biggest monster
imaginable. I blame part of this malaise rests with some of the
professional schools for turning out such lousy products that
do so much damage to the society.
Jains in India run many Business Schools to train MBAs and
accountants. I have visited a few of them but in spite of my
many pleas, they don’t offer courses in Business Ethics. What
a pity for we Jains and keepers of ahimsa!
The truth is that if a bank robber makes off with millions
of dollars, he can expect the full force of the law. So why
should big corporations and swindlers be able to evade justice
if caught engaging in corruption or other economic crimes?
The erosion of trust in business in North America has been
little short of catastrophic in recent years. A professor recently
analyzed some of the world’s big corporations and argued
that they possess all of the following attributes: grandiosity,
manipulativeness, and the inability to feel remorse. They
present themselves in ways that are appealing but deceptive. In
a news report appearing in Financial Times dated December
15, 2010, India’s Prime Minister Dr. Manmohan Singh accused
Indian business leaders of having an “ethical deficit.”
I read in the Waterloo, Iowa Courier dated July 25th, 2011,
an article noting that the repeal of the Glass-Steagall Act by
US Congress in 1999 was the catalyst and continuing fuel
that scorched the US economy. Wall Street’s naked greed, its
perverted honesty, unspeakable hubris, and contemptuous
management vacuumed trillions of dollars from the pockets
of 300 million Americans. Wall Street’s new billionaire and
trillionaire banksters should be the candidates for federal
prison, not little Martha Stewart who was jailed in 2004 for
making $200,000 on inside information. Wall Street has no
more conscience than a fox in a poultry farm. But that’s the
immutable nature of these people.
In an April 2010 article in Rolling Stone Magazine, Matt
Taibbi compared Goldman Sachs to a “great vampire squid,
wrapped around the face of humanity, relentlessly jamming
its blood funnel into anything that smells of money,” an
apt description that also applies to Bank of America, JP
Morgan, and Citigroup. Allowing these Wall Street banks to
continue feeding their greed is destroying our democracies,
our economies, our retirement plans and our freedoms. I
think that when greed becomes the sole driving force, then all
boundaries of geography, religions, caste, culture, and creed
disappear. I hope my Jain community remains vigilant to avoid
succumbing to the greed.
Corruption is the greatest act of himsa.
A VISIT WITH WARREN BUFFETT, THE

WORLD’S SECOND RICHEST MAN
During the week of November 29, 2010, a class of students
from a business school in Houston, Texas, went to see Mr.
Warren Buffett (the world’s second richest man) in Omaha,
Nebraska. The class and some faculty spent a full day with
Mr. Buffett and asked him about his business philosophy.
One student, Aimee Langlinais, said she was impressed with
Buffett’s admonishment to invest in people, not in businesses.
Mr. Buffett said, “I think that entrepreneurs should always
remember that focusing on the best interest of the people they
affect every day, whether that be their employees, shareholders
or the community, will drive profits. What they decide to do
with those profits speaks to their character.”
With a net worth estimated at $47 billion ( may be more),
Buffett repeated his recent mantra to students- that people
with more than $1 billion in net worth should donate at least
half of their money to charity. When people hear he is the
wealthiest person in the world, they may begin to stereotype.
But when you meet him, you realize he is very humble and as
far away from materialism as you can get. It sets an example
for anyone, whether they are entrepreneurs or not.
What a remarkable human being Mr. Buffett is!
I can go on and on describing the havoc greed can create.
My purpose of writing all of this is that we Jains have ethics,
morals, aprigraha, ahimsa, absolute truth, and not stealing as
foundational morals. They are not slogans. We need to stick to
these time-tested principles. My brothers and sisters, these Jain
principles are the saviors of the human race.
CONCLUSION
Cheating, adulteration, greed, and corruption in any business
or human endeavor are prime sources of himsa and one must
be vigilant to avoid becoming a practitioner of such unethical
behavior.

Chapter
9
SOME INSPIRATIONAL EXAMPLES,
STORIES AND CASE HISTORIES
A ll is not so bad and ugly within the Jain community.

There always have been, and still remain, many
excellent shravaks and shravikas (lay men and women)
who are role models and who observe and strive to practice
ahimsa in their day to day lives.
From my limited observations, I present below a sampling of
such people. I am sure there are thousands such exemplary
people in each community. It would also be appreciated if
readers will provide more examples to be included in future
editions of this book.
MAHATMA GANDHI, WHOSE WHOLE LIFE

WAS A BOOK ON AHIMSA
The terms “ahimsa” and “Mahatma Gandhi” have become
synonymous world over. It was Gandhi who inspired many
and made “ahimsa” a household word throughout the world.
Gandhi-ji was inspired and influenced by the teachings and
philosophy of Jainism and his contacts with many Jains,
beginning with childhood and throughout his life. One Jain
merchant, Srimad Rajchandra, known as Raichand-bhai
became his spiritual mentor.
It can be easily said that Jain contacts and Gandhi’s stay in
South Africa (where he developed and practiced the concepts
and philosophy of practical ahimsa) made a simple Mohan
(Gandhi) a Mahatma Gandhi. The life story of Mahatma
Gandhi is full of hundreds of daily, real life examples in
the practice of ahimsa. Gandhi practiced ahimsa not only
regarding food (the items that he would eat or not eat) but
also towards all, one- to five-sensed humans and non-human
species.
He was not just satisfied being a vegetarian, he extended that
boundary of radical peace to all living creatures and devoted a
significant part of his life towards applying ahimsa. He writes,
“I have absolutely forgotten to hate anyone based on any
differentiation, of caste, color, gender, religion, age, position,
wealth or station in life.” With such an attitude, how can such
a person say that avoiding himsa is not possible?
Yes, Jainism made a non-Jain into a Gandhi, but hardly any
Jain has ever become a Gandhi. During the last 500-1000 year
history of India, I do not recall any Jain becoming a Gandhi
of that stature. Mahatma Gandhi has been gone for more
than sixty-six years; even during this period, I have not seen
or known any Gandhi-like Jain in the Jain community. It is a
pity and a matter of introspection.
In recent times, Mahatma Gandhi has become the greatest
symbol of non-violence. He is a role model of ahimsa to
millions of people and has inspired world leaders and Nobel
Laureates who, with their vision, unwavering faith in ahimsa,
and sacrifices brought about great societal changes. Gandhi’s
ahimsa message and practice continue to reverberate. A few
notable examples include the abolition of apartheid in South
Africa and the Civil Rights movements in the US.
Thousands of stories from the life of Mahatma Gandhi inspire
today and will keep on influencing people for a long time.
Let me quote below just a few of his remarks and sayings,
including:
“There are many causes that I am prepared to die for but
no cause that I am prepared to kill for;”
“An eye for an eye makes the whole world blind;”
“The greatness of a nation and its moral progress can be
judged by the way its animals are treated;” and
“You must be the change you want to see in the world.”
SHRIMAD RAJCHANDRA (or RAICHAND) &

CONCERN FOR THE WELFARE OF OTHERS
IN HIS DIAMOND BUSINESS
As mentioned earlier, Shrimad Rajchandra was a mentor, a
kind of spiritual guru, and a confidante to Mahatma Gandhi.
Gandhi-ji and Rajchandra had many long correspondences on
matters of spirituality.
Rajchandra and his family were diamond traders. Once,
Rajchandra entered into a major contract for a future time
(within 6 months) with another diamond dealer for an agreed
upon price for delivery of the diamonds at a future date. The
seller was betting that during the upcoming six months, the
price of diamonds would go down; he intended to buy first at
the lower price, then make the delivery and thus would make
a good profit.
Similarly, Rajchandra also bet that the price would go up in
next six months, and he—by paying today’s low price, would
make good money down the road. The seller was betting
on the price going down and Rajchandra on going up in six
months. This is called future commodity trading.
Both Rajchandra and the seller prepared a document (an IOU)
for this contract. During the next six months, Rajchandra’s
predictions came true and the price of diamonds shot up
significantly. On the agreed upon date of delivery, Rajchandra
went to the shop of the seller and asked for the delivery of
the diamonds. Rajchandra knew very well in his heart that
if the seller made the delivery, he (the seller) would incur a
very substantial loss and Rajchandra would make a very good
profit. The seller expressed his inability to make the delivery at
that time and asked an extension of another one week.
Realizing this, Rajchandra pulled out the contract, tore it into
many pieces and said to the seller, “brother, I know very well
what is happening in the market. If you make this delivery,
you will be completely ruined due to this loss and I will make
some profit. For me, this is himsa where you get ruined and
I become richer. I do not do this kind of business. So the
contract is nullified,” and left his shop. This is astounding.
When Shrimad Rajchandra put himself into the shoes of the
seller, and felt his pain and suffering, this is ahimsa.
LALA ROOP LAL JAIN and HIS AHIMSA IN

PRACTICE - CONCERN FOR THE WEAK
In early 1900s, Lala Roop Lal Jain was a prominent and
respected member of the Jain community in Punjab. He was a
magistrate in the princely state of Faridkot during the British
colonial days. In those days, being a magistrate was considered
to be very respectable and prestigious position. Roop Lal Ji
was an active, visionary, and ahimsak sharavak. He practiced
the Jain way of life in everything he did.
In the 1920s and 1930s, he was also instrumental in the
establishment and building of the Jinendra Jain Gurukul at
Panchkula. Today, the City of Panchkula is a suburb of the
City of Chandigarh and also a second capital city of the State
of Haryana. I personally met Lala Roop Lal ji in the early
1960s when he used to live at the Jinendra Jain Gurukul.
The following story was told to me by Lala Roop Lal Ji’s own
eldest son, Des Raj Jain himself. “When Des Raj was born
in the town of Faridkot (in Punjab), in the same town in
another Jain family, a girl was also born a few months later.
As was the custom in those days, the girl’s father came to the
boy’s father (Lala Roop Lal ji) and said that he would to like
to have his daughter engaged in a matrimonial relation with
Des Raj. Mind you, both the girl and the boy were infants. In
those days, the custom of arranged marriages was extremely
prevalent. Only a formal commitment (verbal agreement) to a
matrimonial commitment was all that was needed. The actual
marriage would take place when the boy and the girl reached
puberty. Now, Lala Roop Lal Ji agreed to this offer and gave
his word that his infant son Des Raj would now be engaged
to this infant girl. The whole Jain community came to know
of this news.
In the course of time, after a few years, the girl’s father
died suddenly, leaving behind a wife and four very young
children. In those days, there were no life insurance, social
security, pensions, or any such thing. The father was the only
breadwinner and now he was no more. Most of the families
only had modest assets as they were just middle or lower
middle class. Due to economic necessities, the girl’s mother,
to feed her family, started working in Jain and non-Jain homes
as a domestic servant doing dishes, laundry, cleaning floors,
cooking food, and other chores. Such kind of work was
considered very demeaning and menial in the society, as only
the people from very low castes would do such things, but
not usually Jains. The entire Jain community knew about the
mother’s work.
When the time for the children’s marriage came nearer, some
prominent members of the local Jain community came to
persuade Lala Roop Lal ji to decline, undo and nullify his
earlier commitment and not to allow the marriage between
his son and the girl take place. The reason given was that the
girl’s family was now destitute and so now, the matrimonial
relationship was not up to par with the status of Roop Lal Ji.
On hearing this, Roop Lal Ji was really pained. He reminded
this group that they knew very well what economic hardship
the girl’s family was going through, and what had the Jain
community done to alleviate their hardship? He was further
pained that the same community who had done absolutely
nothing for the affected family in their hour of need, has
now come to tell him that not only should the family should
continue starving, but in addition, the daughter should not be
able to get married as well. He posed the question: Is this what
you think Ahimsa is and should be? Now more than ever was
there reason to have the marriage take place as promised, and
Roop Lal Ji declared that it would be so. Des Raj did marry the
same girl, as originally promised, years earlier.
What a great lesson in ahimsa Lala Roop Lal Ji presented
to the Jain community, and not as a sermon but by practical
application. We need more of such sharavaks today.
Throughout his life, Lala Roop Lal Ji donated a significant
portion (more than sixty percent) of his monthly paycheck
for the welfare causes of the community, for the sick, and for
the downtrodden.
LOCAL JAIN REFUSES TO PRINT HIMSA

MATERIAL
Mr. Suketu Kapadia is an unassuming, gentle, honest man,
and a practicing shravak in Houston, Texas. Along with his
family, he runs a good-size printing business in Houston.
They all are always mindful about the practice of ahimsa, not
only at home but also in their business. He is often faced
with big printing orders where he is required to print books,
magazines, and advertising materials that promote himsa
and himsak products such as leather, non-vegetarian food
restaurants, guns, philosophies and stories of himsa, hatred,
and warfare.
From the very beginning, Suketu Kapadia decided that he
would not accept such contracts and business and even today
he refuses to knowingly print such materials. I talk to Suketu-
bhai quite often and every day he becomes more convinced of
his stand, even in times when business and general economic
conditions may not be that good. Thank you, Suketu-bhai for
this restraint and care in your business. I wish there were many
more Suketus around me.
CANADIAN WOMAN REFUSES ANIMAL-
INGREDIENT AND TESTED MEDICINES
About twenty years ago, one Canadian lady (who was
practicing Jain ahimsa) went to New Delhi where she was to
get a prestigious award from a Jain group. Her host in New
Delhi was a Jain family. The night she reached India, this lady
developed severe chest pain and the host family immediately
rushed her to a very famous heart hospital in New Delhi.
There, she told the attending cardiologist (who also happened
to be a Jain) that no matter how serious her condition might
be—even if it was a life and death situation—she would
not want the cardiologist to administer any animal-based
medicines.
The cardiologist was absolutely stunned and remarked that
over the years, he had attended on many Jains but she was the
first one to make such a request. He was so impressed that
he took her to Jaipur where he introduced her to his parents
and also organized a community celebration for her. You see,
there are people for whom ahimsa finds an important place in
their lives.
LESSONS FROM MY GRAND-DAUGHTERS

Every grandparent, and we are not exceptions, wants to
brag about their grandchildren. The following incidents
are presented here not as a sign of my ego. These are real
incidents from which I learn, and hope to offer as chances for
reflection.
We have two granddaughters in Houston, Texas, where we
live. Their names are Priyanka (currently aged eighteen) and
Divya (currently aged sixteen). From their births, they have
been taught about ahimsa as a natural part of their upbringing.
About eleven years ago (when they were only seven and five),
my wife and I went to St. Petersburg, Russia and there we
bought about a dozen very simple, wooden, mechanical toys
for the girls. After our return, we gave all of the toys to our
granddaughters. They both took all except one; this one toy
they each dropped on the floor and refused to accept it.
I was extremely puzzled. All of the toys were varied; this
particular toy had a daddy bear in the front and a baby bear
holding a bat in the rear. The toy had a cotton string and when
that string was pulled, the baby bear would strike the daddy
bear on his back with the bat.
When I asked the girls why they are not accepting this toy, each
girl said, “Grandpa, don’t you see there is himsa here?” I was
really stunned and said “Wow. Your grandfather was not that
smart. Who knows —some day you may become Mahavir.”
The same year, Christmas came and both the girls got lots of
gifts from us, from their parents, and also from their maternal
grandparents. One of the gifts was a game of darts, a board
with arrows. Just to try this new gift, Divya put the dartboard
on the wall, grabbed a few of the arrows and prepared to
shoot the arrows to strike the so-called bull’s eye (a circle in
the center of the dartboard).
Divya took one arrow in her hand and aimed to shoot/throw
the arrow to strike the bull’s eye point. At that very moment,
in order to encourage Divya, her maternal grandpa said to her,
“Divya, go and hit the bull’s eye.”
Now, at this very moment, Divya has the arrow in her hand
and is ready to shoot. Suddenly her hand stops and she says,
“Why should I hit the bull’s eye?This is himsa.” Then, she
said, “Instead of hitting the bull’s eye, can I call it ‘hitting the
center point’?” You cannot imagine how elated I felt. She was
practicing verbal ahimsa.
A few months later, when Divya was sick with a low-grade
fever, she asked me “Grandpa, let us play cards.” I agreed.
Divya chose a game meant for small children. This game was
called “Go Fish.” Divya looked at me with surprise and said,
“I don’t want to go and fish. I want to call it ‘go Schlitterbahn’
[the name of an amusement park in Texas.]”
These are just a few examples of how children if properly
trained in a foundation ofahimsa, they can become our own
teachers in areas in which we hardly ever paid any attention.
This certainly was the case with me. Hearing and watching
these two kids gave me joy. If at such a young age, they think
about ahimsa so minutely and at such a micro-level, these kids
when they grow up will not waver. Unfortunately, daily I see
many grown up men and women raised in strict orthodox
Jain families but without any logical grounding in ahimsa. As
a result, they get blown away from ahimsa at the very first
temptation or situation. What we need in the Jain community
is the strong and logical teaching of ahimsa at every level.
REFUSAL TO RIDE AN ELEPHANT

In the same line of grounding in ahimsa, my own daughter, on
a visit to Jaipur from the US (where she has lived for the last
forty-eight years), refused to take a joyride on an elephant up
to the Amer Palace because of the torture and cruelty that is
generally meted out by mahouts to the elephant.
CONCERN FOR CRUELTY TO THE HORSE

We have been conducting an International Summer School for
Jain Academic Studies (ISSJS) since 2005. ISSJS is meant for
full time faculty, graduate, and undergraduate students from any
foreign university. The participants go to India during summer
for four to eight weeks for experiential based study of Jainism.
In the very first session of the International School for Jain
Studies, in 2005, a graduate student named Sarah Hadmack,
from the University of Hawaii in Honolulu, attended this school.
One week of the ISSJS was conducted at the campus of the
Jain Vishwa Bharati University (JVB) in Ladnun, Rajasthan. The
JVB campus is located on the outskirts of the City of Ladnun.
One day in the evening, ISSJS organized a field trip to a very
old and historical Jain temple, which was dug out of the ground
several hundred years ago. This temple is located in the heart
of the City of Ladnun. A mini bus took them to this temple.
While the group was at the temple, suddenly there was a heavy
cloudburst which created lots of deep water everywhere and
the city lost electricity too. Darkness fell all around.
Due to too much deep water on the road, it was not possible
to bring them back to JVB campus by mini bus for fear of
the bus stalling in deep water. Therefore, the ISSJS organizers
arranged for a few horse drawn tongas (carriages) to bring the
group home (to JVB campus).
Sarah Hadmack was in one of the carriages. For the carriage
to move through this deep puddle of water, the driver of the
carriage was constantly torturing the horse with a sharp nail
forced into its skin; the driver was using pain to force the horse
and carriage move forward. Sarah saw all this and realized the
himsa to this poor creature. Immediately, she got down from
the carriage, in deep water all around her, and refused to go
further in that tonga. She walked all the way to JVB on foot,
not caring how much she herself suffered. Even to many Jains
present, this was an eye opening experience; they had become
generally indifferent to such treatment to animals. Sarah wrote
of this account in her daily blog to her mother. Bravo, Sarah.
This is compassion.
CONCERN FOR AHIMSA IN DELIVERING

JUSTICE
Several years ago, I was a guest in Bhopal, India at the house
of Mr. Suresh Jain IAS, a very prominent activist and leader
of the Jain community not only in Bhopal, but in the whole
of India. His wife; Mrs.Vimla Jain was at that time a Session
Judge (later she became a Justice of the Madhya Pradesh
High Court). During our discussions, I observed to Mrs. Jain
that during her judicial duties, she must have awarded death
sentences several times to convicted criminals and wondered
how she as a Jain handles such decisions. I asked her what
resultant thoughts and emotions she experienced while writing
such decisions with her own hands.
She openly and plainly told me that the very first time she
awarded the death sentence, her hands (while writing the
sentence) trembled and she could not sleep for several
months. She questioned how she—herself a mother who
had changed the diapers of her own children—now with the
same hands was writing a death sentence for another human
being. She said to me that she had researched the case very
thoroughly, read and re-read it at least ten times to make sure
that the accused had not been set up and framed by police, by
witnesses, and or by others with vested interests. When she
was convinced in her own mind that a very heinous crime had
been committed, and the accused deserved at least that much
or maybe even a more severe sentence, only then did she write
that judgment. She has observed the same care and diligence
with the underlying consideration of principles of ahimsa in
her role as a senior judge. Even though there is some himsa
involved here, the action is taken without any malice and in
discharging the duties of the State. This is Raajkeeya Himsa.
MINIMIZING HIMSA IN PROFESSIONAL

DUTIES
As I mentioned earlier, Mrs. Jain’s husband, Mr. Suresh Jain,
was a senior level government administrator (IAS) and had
been in charge many times to maintain law and order in his area
of jurisdiction. I asked him to what level and how he observes
ahimsa in the discharge of his duties of his profession. He
told me “Sulekh-ji, it has happened to me several times that
when the mob is protesting against something, they became
unruly all of a sudden and start throwing stones on the police
and resort to looting and arson. At that time it is the first and
utmost duty of the administrator to restore law and order.” To
do that, sometimes, he and his police force had to resort to
tear gas, lathi (sticks) charge, beating, and perhaps actual firing
to disperse the mob.
In such situations, first he gave enough warning to the mob
to disperse. Then, he fully instructed his police force not to
use too much or unnecessary force. They must observe due
restraints, refrain from showing revenge, and avoid making a
show of their firing and hitting power. When firing had to be
ordered, he always first asked his policemen to fire mostly into
the air instead of into the crowd. He instructs them to have
only the minimum casualties.
Even in several such trying circumstances, he has always kept
the principles of ahimsa as his guide. If he and his men would
have been even a bit careless, they could easily end up with
many casualties. I wish that more senior administrators would
follow his example of restraint and care for non-violence.
AHIMSA GUIDES A JAIN PARLIAMENTARIAN

Once one senior Jain member of the Indian Parliament told
me that as a Jain, guided by ahimsa, she is always careful and
when voting on resolutions involving war and government
promotion of meat, mostly votes against these and other
himsak industries.
Similarly, after the State assembly elections in the State of
Karnataka in April 2013, one Mr. Dhananjai Kumar Jain was
appointed a Minister of the State of Karnatka by the State
Chief Minister, Mr. Jain was assigned the Ministry of Fisheries
and Husbandry. On ahimsa and Jain principles, he refused the
assignment.
PRIORITY OF CARE FOR HORSES

During the Desert Storm War (in the early 1990s), when US
forces invaded Kuwait to drive out invader Sadaam Hussein
of Iraq, the Iraqi army retreated and set many buildings in
Kuwait on fire. By that time, most of the Kuwaitis had already
fled, leaving many of their horses tied in their stables. Some
of the stables there were on fire too. At that moment, one
television reporter from Boston, while filming this retreat
and the inferno all around, saw the plight of the horses in
the stables. There was no one to save the lives of these poor
creatures. Immediately, with a feeling of compassion, he threw
away his camera, removed his clothes and jumped into the fire.
At the risk of his own personal safety he was able to save the
lives of many horses. I wonder, how many Jains would do this,
or would they just run away saying, “Oh, that is their karmas
and let them deal with it. Why should I interfere?” I call this
cowardice. Compassion, karuna, and removing the suffering of
others are the essential and primary duties of any human being.
For many years, I lived in the city of Cincinnati, Ohio. In the
downtown, there are quite a few horse drawn buggies for the
enjoyment of the tourists. Considering the humane aspect and
to avoid cruelty to the animals—horses in this case—the city
council there passed an ordinance that when the outside air
temperature exceeds 100 degrees Fahrenheit (about 38 degrees
Celcius), to avoid dehydration and heat exhaustion, the horses
will not be used. What a fine example for Jains to follow and
to replicate in many Indian and other cities.
ONE CITY IN BELGIUM GOES VEGETARIAN

Recently the city of Ghent in Belgium unanimously decided
to go vegetarian, to save the environment and to feed hungry
people. To achieve this, the city council started a large citywide
campaign to educate the public, using billboards, television,
and other media. In my opinion, this city of Ghent may be the
only vegetarian city in the world (recently the City of Palitana
in Gujarat is follwoping suit). Can we find similar examples in
India or anywhere else?
HONESTY IN BUSINESS PAYS DIVIDENDS

About fifteen years ago I went to the city of Antwerp in
Belgium. Antwerp has been a world center of wholesale trade
in diamonds for several hundreds of years. The trade there
is mostly in the hands of Jewish traders but now, during the
last fifty years, Jains from India also control about twenty-five
percent of the trade there. Thus Jains and Jews not only trade
with each other but also with other traders at large.
Many transactions are worth millions of dollars and involve
trust and absolute faith with those with whom one is trading.
Most of the time, deals are done verbally and very little is in
writing. There, one prominent Jain diamond dealer told me
that Jains enjoy a high level of trust and acceptance there due
to their honesty. I was very delighted to hear this. I have been
told many times that Jains in India used to be famous and
noted for that kind of trust, truthfulness, and honesty in trade
and also in the courts of India. I wonder, do we still have that
reputation?
Additionally, many young couples in the West are choosing
conflict-free diamonds or human-made diamonds to celebrate
their love. Increasingly, it is a commonly held belief that
diamond mining is brutal and inhumane, and all diamond trade
is tainted by this. The US blockbuster film, Blood Diamond,
did a lot to raise awareness of this.
Most young women now do not want a diamond engagement
ring unless it’s certified to have come from Canada, which
certifies their diamonds with “green” ecologically friendly
and human rights friendly practices. Or, couples will choose
moissanite or another human-made stone to avoid child labor
or slavery tainting their symbol of love and commitment.
NOTED JAIN CREATES & SELLS CRUELTY-

FREE SOAP
When I was in my teens, I heard that one Jain in Delhi was a
manufacturer of washing soap for clothes. He never used any
animal based ingredients in his soap, whereas everyone else
did. His soaps were cruelty free. For sale and distribution, he
owned a small retail shop in a market in Delhi. He used to
open his shop around 11.00am and close by 3.00pm. Even
though his soap was more expensive than others, there used
to be a big line of customers waiting to buy his soap. He
was known for honesty, quality, full weight, and cruelty free
product.
CELEBRATING WITH COMPASSION
In 2005, I happened to visit India only a few days after the
Tsunami, which had caused a huge amount of destruction and
loss of lives in the southern coastal parts of India. Everywhere,
in the towns and villages of India, people were volunteering
and collecting funds to help the Tsunami victims. I heard the
following story at that time; it moved me immensely.
In a suburb of New Delhi, one wealthy Jain businessman had
invited nearly 1000 of his friends to a posh five star hotel to
celebrate his twenty-fifth wedding anniversary with his wife.
This celebration had been planned and arranged months
in advance of the Tsunami. The host had made elaborate
arrangements for decorations, food,and entertainment.
Suddenly the Tsunami came. All the guests arrived as per the
invitation but the sense of pomp and show was missing.
During the party, the host picked up the microphone, welcomed
all his guests, and announced that all his guests would still be
fed, but not the full thirty course dinner that he had planned.
Instead, the entire resultant savings would go straight away
to Tsunami victims. Every one burst into joyful applause
and congratulated the couple even more heartily for this
example in compassion. In fact, many people came forward
and donated their own money to the cause in addition. This
practical example was enough and no preaching was needed.
Similarly, I recently came to know that some Jain youths in the
city of Indore, in India, have started celebrating birthdays of
their young sons and daughters not by throwing extravagant
parties, but by actually taking the children to poor schools,
hospitals, and orphanages, where they distribute food, clothing,
shoes, and medicine. I only hope that such examples spread
throughout the country and abroad in the Jain community.
AHIMSA IN WORD & DEED

Prof. Gary Francione, who was introduced earlier, was invited
a few years ago to give a talk on Jainism and ahimsa at a
Catholic church in Northern Ireland. The host offered him
first class air travel, an honorarium, plus all hospitality to him
in Northern Ireland. Francione reflected on this invitation and
on the resultant himsa involved in his air travel. Instead, he
called the church authorities, told them about the himsa, and
suggested that they present his live talk via a web broadcast
and asked them to donate all the budgeted funds for his talk
to the charities of their choice. Believe me, the hosts not only
were impressed but also received a lesson in practical Jainism
and ahimsa. In addition, Francione donates all the royalties
—which are quite substantial from several of his books—to
vegan and humanitarian causes.
NEMI & RAJUL STILL INSPIRE MANY

I don’t know of any Jain who is not familiar with the 22nd
Tirthankar Nemi Nath and his bride Rajul. As the story goes,
the marriage procession of Neminath is proceeding with all
royal pomp and show towards the palace of Rujul.
Rajul too is watching the movement of the wedding party
from the windows of her apartments. Both Neminath and
Rajul are excited. Suddenly, Neminath notices lots of animals
in cages by the side of the road where his marriage procession
was passing. He asks his aides why these animals are there,
and what purpose they serve. The aides reply that they are
for the dinner of all the marriage participants. Hearing this,
Neminath-ji is shocked and starts feeling the pain and suffering
and finally, feels compassion for their lives. He could not bear
it. How can he get married when so many of these poor and
helpless creatures will become part of the dinner soon?
Right there and then, with the feeling of their pain, Neminath-
ji stops the marriage procession, removes all his clothing,
renounces the world, and becomes a Jain monk. Seeing this
and realizing that Neminath-ji has become a monk, Rajul
decides to do the same and becomes a Jain nun.
This is not only compassion but compassion with personal
sacrifice. Gary Francione told me that he always keeps a
pratima (idol) of Neminath-ji on his office desk in front of
him to constantly remind him that sometimes practice of
ahimsa demands personal sacrifices, too.
PEOPLE FIRST, PROFIT LATER

Many Jains know about a great and wealthy Jain shravak named
Bhama Shah. He lived during the time of Maharana Pratap
and Emperor Akbar (about 450 years ago). During this period,
there was a large famine in the state of Rajasthan. There was
absolute scarcity of food and water everywhere. People were
dying due to starvation. Bhama Shah, being a trader, had
extensive warehouses full of wheat and other food items.
He practically controlled the prices and availability of food
items. But for him, this was not the time to take advantage of
people and make lots of money. He felt compassion for their
suffering. Immediately he opened his warehouses for feeding
the people. He did all this because of compassion and care.
Again, this was ahimsa in practice.
FORGOT HOW TO HATE

Recently, in July 2010, by chance, I happened to meet with
a remarkable person —Dr. Ron Potter, an audiologist. He is
a Lutheran Christian and lives in the city of Waterloo, Iowa.
I met Ron several times and spent many hours with him in
discussion and in getting to know each other better. The
more I came to know of him, the more I realized that he is
truly a remarkable man, a true gentleman, and caring, honest,
humble, compassionate, simple, truthful, and straightforward.
One day he told me that during the last thirty plus years, he
has never hated anyone based on any differences of caste,
creed, religion, position, power, wealth, or nationality. He
does meditation every day, asks for forgiveness, and if he
hurts anyone, immediately he tries to contact that person and
ask for forgiveness. Honestly, I believe all this what he told
me. In my opinion, he lives by ahimsa all the time. He is
not yet a complete vegetarian, but in that too he is trying
to become one. You can see, the practice of ahimsa has no
boundaries.
RESOLVING GREIVANCES WITH AHIMSA

About eight years ago, the Bureau of US Immigration had
posted on its website the last date to apply for B-1 Visa, to be
August 31st of that year. Many Indian professionals who were
in the US on temporary work visas were planning to apply
before that last date. All of a sudden, these professionals noticed
on the Bureau’s website that the director of that organization
moved the date for application up by two months—now June
30th—and as a result many applicants got caught off guard.
They were in a desperate situation as to what to do, because
the last date had already passed.
Some applicants wrote emails to the Director of the Bureau
to reconsider her decision, but she would not budge. Now all
of these applicants, instead of shouting slogans outside her
office, sending nasty emails, and all such things, decided on
a very novel and Gandhian idea for conflict resolution. They
all decided, via email, that each and every one of them should
send —on one given day —a floral bouquet via FTD to the
office of this Director of Immigration.
The very next morning, the FTD vans started pulling up in
front of the Directorate and started unloading and delivering
floral bouquet after bouquet. Before the day was over, nearly
30,000 bouquets were delivered to the office of the Director.
This became a big scene as the hundreds of FTD vans were
coming and going all day long and delivering flower bouquets.
Very soon, there was no room for all of flowers. The
national news media picked up this sweet and amusing story
and broadcasted it on television all day long. The Director
very quickly realized her mistake, relented, and changed the
application date again to August 31st. Since there was no room
to house all these bouquets, the Director decided to donate all
of them to the Walter Reed Army Hospital where wounded
soldiers from wars in Iraq and Afghanistan were being treated.
They too were very pleased with the flowers.
All was resolved very amicably and peacefully, all the applicants
got lots of free and positive publicity, soldiers got flowers and
everyone was a winner. One can see here that there are always
many non-violent ways of resolving conflicts. I wish we would
pay more attention to such means and avoid unnecessary and
protracted fights.
JAIN STOCK BROKERS CALL FOR A NON-

VIOLENT STOCK INDEX
September 8, 2014: A small but influential community of Jain
securities traders is calling for a new stock index that matches
their beliefs in non-violence and the sanctity of life. Jainism
preaches respect for all living creatures. While Jains account
for just one half of one percent of India’s massive population
of 1.2 billion people, they make up a disproportionately high
percentage of India’s stock traders, partly because their beliefs
make it difficult to work on other professions.
Now that small investors are pouring money into Indian
stocks, propelling the Sensex to new highs, some of the
leaders of the Jain stock-trading community want to make
their mark by creating an index that would make it easier
for observant Jains to invest. The index would be made up
exclusively of companies that don’t depend on violence
to make money, its backers say. The exact components
of any potential Jain index would have to be debated, but
brokers say it won’t include companies that deal with meat,
leather, pesticides or weapons. In the words of Motilal
Oswal, Chairman of Motilal Oswal Financial Services Ltd.
a Mumbai-based brokerage firm, “I think it’s a good idea
and there will be a niche audience for this kind of product.
Commenting on this D. R. Mehta, former chairman of the
Securities and Exchange Board of India “I will support
the idea of such an index because it will make Jains more
comfortable with investing”.
While it is still unclear which shares should be included
and which avoided, brokers said any Jain index would likely
exclude stocks such as shoe maker Bata India Ltd., poultry
company Venky’s (India) Ltd., Insecticides (India) Ltd. and
even Jubilant Food Works Ltd., which operates the Domino’s
Pizza chain in India. Jainism also bans smoking and drinking
of alcohol so ITC Ltd., India’s biggest cigarette maker, and
United Spirits Ltd., the country’s largest spirits producer,
would also be out. Among the industries that may be allowed
in the index are telecommunications, outsourcing, banking,
traders said. That would mean phone companies such as
Bharti Airtel Ltd., banks such as State Bank of India and
maybe software companies including Tata Consultancy
Services Ltd. could be part of the index. If launched, it will
not be the first faith-based index. Islamic Countries do have
Shariah indexes that are compliant with some Islamic beliefs.
Islamic law doesn’t permit Muslims to invest in companies
that profit from charging interest or the sale of goods that are
deemed sinful like alcohol and tobacco.
GOOD NEWS: Agriculture Technology Could

Change How the World Eats
From Las Vegas Sun, Sunday, December 28, 2014
Investors and entrepreneurs behind some of the
world’s newest industries have started to put their
money and tech talents into farming—the world’s
oldest industry—with an audacious agenda: to make
sure there is enough food for the 10 billion people
expected to inhabit the planet by 2100, do it without
destroying the world and make a pretty penny along
the way.
Silicon Valley is pushing its way into every stage of the
food-growing process, from tech tycoons buying the
farmland to startups selling robots that work the fields
to hackathons dedicated to building the next farming
app.
Dozens of companies are creating technology to
make farmland more productive and farming more
efficient, using robots to trim lettuce or software to
calculate grass production for cattle grazing. Others
are tapping technology to find substitutes for
meat, cheese and eggs, so less land is used to raise
livestock , fewer greenhouse gas-spewing trucks
are used to transport them, and fewer animals are
subject to inhumane slaughter. Venture capitalists
have propped up startups such as Hampton Creek,
which sells mayonnaise and cookies that use plant
products instead of eggs, and Impossible Foods, a
Redwood City company making hamburgers and
cheese without meat and dairy.
DOMESTIC TENSION RESOLVED WITH

SMILES
The following appears to be a real happening, which was told
to me by a friend. One day a young couple started arguing
and fighting over something. This is nothing new between
husbands and wives. During the argument, the wife got
extremely angry and she threw her mobile phone at her
husband. The husband grabbed the incoming phone and
put it in his pocket. The wife carefully watched the whole
scene. The husband remained very calm and quiet without
any reaction. The wife was expecting some strong reaction
from her husband but it did not happen.
After a few minutes, the wife cooled down and asked her
husband, “What kind of man are you? I hit you with a cell
phone, but there was no reaction.” To this, the husband
replied “Madam, I thought the incoming call are free.” Hearing
this, they both had a big laugh, all was forgotten, and things
returned to normal.
What a great example of using non-violent language to resolve
conflicts.
MOTHERLY, UNCONDITIONAL LOVE
A PICTURE WORTH 1,000, may be 10,000 WORDS
This is an unparalleled sacrifice and example of the unity of all

lives. There cannot be any better Religion than this on Earth.
This is called Humanity, the sum-total of all dogmas, worship,
and rituals. It is applied ahimsa. Here is real Jainism in practice
–“Ahimsa Paramo Dharma.”
TEACHERS FOR AHIMSA PROGRAM

Three years ago, one High School teacher Ms. Laura Hirshfield
from Boston, Massachusetts called and said “Dr. Jain, our
kids in US schools see and learn violence (himsa) everywhere
and every day but who is going to teach them about ahimsa
(nonviolence)? She was referring to the killing and gun shooting
news every day in school and college campuses across America.
She was perturbed that the kids in US grow in an environment
of violence everywhere such as; broken homes, violent games,
sports and toys, violence in media and entertainment, alcohol
and drugs etc. etc. She was begging that something must
be done to teach about ahimsa in US schools. Out of our
discussion, the idea of a Teachers for Ahimsa Program was
conceived. Laura developed the full details of this program and
in 2012, took 15 High School Teachers (from several schools
in USA) to India for a 3 weeks hands on experiential base
learning and training program in ahimsa. This program was
jointly developed and administered by International School for
Jain Studies. See www.isjs.in for details. So far, 65 teachers have
gone through this program and the number of participants is
increasing every year. In their own way, not only most of the
teachers who attended this program adopted ahimsak way of
life but also started changing the minds and behaviors of the
young kids from violence to nonviolence.We realize that this
a drop in an ocean but the 1000 miles jounrney always starts
with the first step. Thank you Laura for becoming a role model
and initiating a new paradigm shift.
JAINS DID NOT WALK AWAY FROM AHIMSA

DURING THE PARTITION OF INDIA IN 1947
During the partition of India into East and West Pakistamn
and India in 1947, many thousands of Jains too got trapped
in East and West Pakistan where they had lived for centuries
prior to the partition. Due to full-blown hatred and mistrust
that had been politically and communally developed between
Muslims and Hindus, the news of partition resulted in
uncontrollable murder, looting, raping and burning everywhere.
As a result, it became extremely dangerous for Jains also other
communities) to migrate from Pakistan to India. Jains too got
engulfed in this mayhem but even in those trying times and
against many odds when there was nothing but violence all
around, Jains did not compromise with or walk away from
ahimsa.They did become victims of violence themselves but
did not harm or injure anyone. This fact was pointed out to
us by long personal camera recorded interviews of nearly 40
Jain survivors of this holocaust which was conducted by Mr.
Mathew Fisher, a Research scholar from Claremont Lincoln
University in Claremont California in 2013 in Delhi, Ludhiana
and other cities in India. Such examples are rare in the history
of human race and Jains stand out nearly at the top. I am so
proud of this unique hertage of ahimsa and culture in Jains.
NORTH AMERICAN JAINS ABSTAINING FROM

LEATHER
Due to a growing awareness about animal cruelty, about
veganism, and an awareness about the origins of many daily
use items, some Jains—and especially Jain youth in North
America—have started abstaining from the use of leather and
leather products. Items avoided include leather jackets, wallets,
purses, belts, briefcases, camera and other cases, footwear,
home furnishings (sofas and chairs), and automobile seats.
While all the aforementioned items are easily available leather
free, the real difficulty arises when buying luxury cars models
such as Mercedes, Lexus, and BMW. It is hard to find many
such model cars in dealer showrooms that are leather free. In
many cases either one has to settle for a lower end car or one
has to order luxury models months in advance, directly from
the factories, and strangely at extra costs than what one would
pay for leather seats.
I am so pleased to notice that sizeable number of Jains and our
Jain youth, especially in the second generation, are willing to go
through the pains of doing that but will not settle for cars with
leather seats. In my own family, my children and spouse have
gone that route. I am so glad that they do so and set a practical
example for their own children in the third generation, to see.
VEGAN THANKS-GIVING
On November 20, 2010, I attended a vegan Thanksgiving
dinner organized by the Houston PEACE (People for the
Earth, Animals, Compassion & Environment) Society. There
were more than one hundred people, nearly all non-Indian,
who came together to participate in a vegan Thanksgiving
dinner celebration. The Houston PEACE Society is very
active in teaching and promoting veganism, and thru their
multi-pronged efforts, have been successful in helping many
people choose a vegan and cruelty-free life.
There are, I am told, nearly six million vegans (equal to the
total population of Jains in the world) in North America and
this number is growing—all I can say is, “In my forty-nine
years living in the West, I have seen that vegetarianism and
veganism have become respectable and household words due
to the efforts of movements such as the PEACE Society, Hare
Rama Hare Krishna, Swami Narayan, and many pure vegan
and vegetarian movements and restaurants throughout North
America. Forty-nine years ago, when I came to the West, if I
mentioned that I was a vegetarian, people thought that there was
something wrong mentally with me, but not anymore. Nearly
20 million people practice vegetarian and vegan lifestyles here.
Many times, I wonder: where are the Jains in all this? It would
not be easy to find many examples where Jains have been able
to change the food habits of a substantial number of people,
except a few.
I wish that Jains would join hands with such like-minded
organizations to promote the ahimsak way of life (AWOL).
US CONGRESSMAN & CRUSADER FOR PEACE

Dennis Kucinich was a mayor of the city of Cleveland, a
several term US Congressman, and also has been a presidential
candidate. He is a pure vegan, is against wars, wants to establish
a Department of Peace, and supports peaceful conflict
resolutions. He has been a keynote speaker at one JAINA
Convention, but in general the interaction between the Jain
community and Mr. Kucinich has been very minimal. Here
is a great opportunity for us Jains to provide support to this
former congressman to promote our ahimsak causes.
COMPASSION BREAKING THE CYCLE OF
VIOLENCE
Dr. Manoj Jain is a practicing physician in Memphis,
Tennessee. He is the son of a classmate of mine, Dr. Vinay
Jain from Boston. Manoj and my son are of the same age
and they practically grew up together in the Boston area,
where we too lived for many years. Manoj writes regularly
in many newspapers including The New York Times, The
Washington Post, as well as corresponding for CNN. Readers
can view many of his writings and thoughts on www.mjain.
net.
He is a role model for many about the ahimsak way of life.
Please read on, in his own words about an encounter he had:
“I was standing at the bedside of a patient who was having
shaking chills with a temperature of 103. Sweat covered his
balding scalp like dew, then coalesced and rolled down his
neck like raindrops. Just 20 minutes earlier, a specialist had
visited him and talked with him about his dire prognosis of
metastatic cancer. No family was in the room.
This was just my second visit to him. I wondered: How do I
show compassion?
I recalled driving down Poplar Avenue after a downpour on
the weekend Nashville got flooded. That is when I saw a
woman in the opposite lane to me, standing in the middle of
the road with her car pulled to the side. Like a state trooper
with her raised hands, she was halting the traffic on Poplar.
Perplexed, I looked around until I saw a dome-shaped creature
crossing the road. What made the woman risk her life to save
a turtle? I’m a vegetarian and an animal-rights advocate, but
I wouldn’t risk my life to help a slow tortoise cross a wet and
busy street.
As I drove on, in my rearview mirror I saw the turtle safely
reach the other side. And I wondered: In the big picture, does
a single small act of compassion really make any difference?
After all, we live in a world filled with violence. There are wars
in Iraq and Afghanistan; the festering conflicts in Israel and
Palestine; and the homicides, robberies and shootings in our
city. There are also nasty e-mail reply-alls at work and angry
outbursts at home. The cycle of violence is perpetual, it seems.
We look for some kind of master plan to end all violence. We
hope for a single meeting at work or a heartfelt conversation
at home to make everything better. But as I grow older, I have
realized that things don’t happen that way.
Often in life, there are small acts of compassion: things
people do without looking for reward or praise, acts for which
people do not calculate the return on investment. These acts
of compassion move us and bring us to tears.
Compassion has many modern-day champions. My favorites
are Mahatma Gandhi, Dr. Martin Luther King Jr., Mother
Teresa and the Dalai Lama. Each year in Memphis, the Gandhi-
King Conference held at Christian Brothers University brings
together national speakers to rejuvenate their spirit and the
spirit of compassion within us.
This year, the conference opens with a talk by civil rights
leader Rev. Samuel Billy Kyles at 1 p.m. Oct. 23. Tim Wise,
a prominent anti-racist writer and activist, closes out the
conference with a banquet dinner on Saturday night at
Mississippi Boulevard Christian Church.
At these conferences, what I learn is that compassion
and respect—tangible expressions of the philosophy of
nonviolence—are opportunities for us to break the cycle of
violence through our ordinary, everyday moments. Compassion
is a necessary and learnable skill we need to develop.
And studies show that compassion is one of four traits
that patients seek in their doctors, along with competency,
communication skills and convenience.
As I considered what to do as my patient was lying in bed, I
surveyed my surroundings and reached for a clean bath towel.
Gently, I wiped the sweat off his brow—a task often relegated
to a nursing assistant or nurse. A few days later, my patient left
the hospital with hospice.
As for the woman on Poplar, I am not sure if she realized that
her simple act of compassion affected me. And I am not sure
if my simple act may have an impact on others, who then will
also do simple acts of compassion today, affecting still others,
in a sort of cycle of nonviolence.”
CARE FOR INJURED BIRDS

In May of 2010, due to a major oil spill from the oil-pumping
rig of BP Oil Company, in the Gulf of Mexico, thousands of
sea birds and mammals were injured and became coated with
the tar, thick oil, and toxic film. As a result, many could not
move, fly, or even breathe. A large number started dying.
As soon as the pictures of this environmental disaster started
becoming available, hundreds of animal activists and animal
lovers descended on the scene and started cleaning the injured
birds, caring for them, and thus saved the lives of thousands
of these poor and helpless creatures affected by the man-
made disaster.
This was again active—not just passive—compassion in action.
COMMUNITY ROLE MODELS IN AHIMSA

Every community has some role models to look to for
guidance and example. We need to identify such people both
within and outside the Jain community. Here is my short list
of some of the people (please add to this list from your own
contacts) I know and have come in touch with who inspire
and challenge me to perceive and reflect upon the practice of
ahimsa in everyday life.
Here are a few names that I know of; these teachers include:
Gurudev Chitrabhanu, New York
Pramoda Chitrabhanu, New York
Dr. Michael Tobias, Los Angeles
Prof. Glenn Paige, Honolulu, Hawaii
Prof. Gary Francione, Rutgers University, NJ
Fakirchand Dalal, Washington, DC
Saurabh Dalal, Washington, DC
Narinder Sheth, San Diego, CA
Pravin K. Shah, Raleigh, NC
Dr. Nitin Shah, Los Angeles, CA
Dr. Davendra Raj Mehta, Jaipur Foot, Jaipur
Ingrid Newkirk, PETA, USA
Mrs. Maneka Gandhi, M.P and Cabinet Minister in Central
Govt in India.
Sanjay and Priti Jain of Northboro, MA
Plus hundreds of them more.
ESPECIALLY NOTEWORTY EXAMPLES OF

AHIMSA
In spite of my criticism, there are plenty of places of oasis—
places of compassion, karuna and ahimsa within the Jain
community today. My fellow Jain brothers and sisters, all is
not lost. Ahimsa means compassion, karuna, daya, feeling
the pain and sufferings of others, and then trying our level
best to alleviate and lesson/reduce those sufferings. Ahimsa
also means giving a daan (donation) of abhay (fearlessness) to
other living beings.
The full list of acts and programs of compassion and Seva
(service) by the Jain community are numerous and I have
been personally exposed to only a few, which I mention below.
However a complete list would be quite large. A sampling
includes:
o Cow and animal shelters throughout India. The most
notable is the one in New Pavapuri in Rajasthan.
o Leprosy Centers. I have personally seen one in Mysore run
by the Jain community there.
o Hundreds of orphanages, run by Jains.
o The bird hospital in Old Delhi, in Jain Lal Mandir, opposite
Red Fort. This is likely the only one of its kind in the
world.
o Medical camps. The Jain community organizes hundreds,
if not thousands, of medical camps for the poor and
sick throughout India. These camps offer free cataract
surgeries, hearing aids, artificial feet and limbs, and mobility
equipment. The one medical camp, held at Palitana at the
end of December 2009, was the largest supported by the Jain
Community. Similarly, Bidada Medical Camp, in Gujarat, has
been going on for several decades. Similar medical camps
are always organized by Veerayatan and hundreds of Jain
organizations all over India.
o Jains have opened and established many hundred free
and charity hospitals to serve all sections of the Indian
community. Ayurvedic and other dispensaries are quite
common in many places.
o Veerayatan, JAINA, and several other Jain organizations
are actively engaged in seva (service) to the community at
large. Whenever there are any natural disasters (Tsunamis,
earthquakes, cyclones, floods, droughts, and epidemics),
these organizations swing into action right away, not only in
India, but also in many other parts of the world.
o Jaipur Foot and the incredible charitable work this
organization is doing in providing prosthetic feet, knees,
and legs ( more than 1.5 million so far), throughout the
world nearly impossible to describe. When one realizes the
enormity of their compassion, words fail.
o Jain doctors have organized themselves in doing seva and
providing free medical aid and assistance to many.
o The number of Jain, free educational institutions runs in the
thousands.
o There are organizations in villages and towns that provide
training in vocational skills to widows to help them earn
their living.
AUSTRALIAN ANIMAL RIGHTS CRUSADER

Philip Wollen is a global animal-rights crusader, humanitarian
activist, philanthropist, and motivational speaker, all in one.
He was awarded the Medal of the Order of Australia by
Queen Elizabeth II in 2005, “for service to international
humanitarian relief and to animal welfare, particularly through
the establishment of the Winsome Constance Kindness Trust.”
He is the winner of the Australian Humanitarian Award 2006
and was Australian of Year (Victoria), 2007. Phil graduated
from Bishop Cotton’s School in 1967 (Pope House) as a third-
generation Cottonian. He is the nephew of Air Marshal Mally
Wollen (Retired), Old Cottonian and Patron of the General
Thimayya Lecture series.
Aged 34, Phil was Vice President of Citibank, the largest
financial institution in the world, working in Melbourne,
Sydney, Manila, Singapore, Bangkok, London, New York, and
Los Angeles. He specialized in Corporate Finance and was
rated first among the Top 40 executives in Australia by one
of Australia’s leading business journals. However, in the early
1990s he gave it all up for his altruistic pursuits, which have
earned international acclaim.
He has established a private philanthropic trust called the
Winsome Constance Kindness Trust (named after his mother
and grandmother) with a view to help needy children and
animals. Today, he privately supports 350 humanitarian
projects for children, animals and the environment in forty
countries – including schools, shelters, sanctuaries, orphanages,
clinics, ambulances, bio gas plants and hospitals. One project,
Kindness House in Melbourne, is 40,000 square feet and has
300 highly qualified young people doing incredible things for
children, refugees, animals, and the environment.
In her review of his work, “Man and his Mission,” Australian
writer Claudette Vaughan noted, “Some people would
nominate Nelson Mandela as the most outstanding person
alive. My vote would go to Philip Wollen.”
The journal Cry, published in Russian by the Leo Tolstoy
Centre of Ethics, celebrated the “Top 100 Vegetarians in
World History.” Amongst depictions of Aristotle, Buddha,
Plato, St. Francis of Assisi, Rabindranath Tagore, Mahatma
Gandhi, Einstein, Leo Tolstoy, Pythagoras, Voltaire, Bernard
Shaw, Albert Schweitzer, and Leonardo da Vinci, was a picture
of Philip Wollen.
The following is an account of his work: “Philip Wollen,
Australian Philanthropist, Former VP of Citibank, Makes
Blazing Animal Rights Speech”
By Free From Harm Staff Writers | June 24, 2012
“Philip Wollen shakes the rafters of the auditorium with
this 10-minute speech to the St James Ethics Centre and
the Wheeler Centre debate in Australia on May 16, 2012.
The larger debate consists of six speakers, three that make
the case for getting animals off the menu and three that
make the case against it. Wollen is a former VP of Citibank
and Australian philanthropist who is known to keep out
of the limelight. But he sure rose to the challenge for
this debate to deliver a huge performance and a powerful
message. Bravo!”
This is the transcript to the speech:
‘On behalf of St James Ethics Centre, the Wheeler
Centre, The Melbourne Food and Wine Festival, The Age,
The City of Melbourne and the ABC, All of whom have
worked together to make this event possible I would like
to welcome
Philip Wollen.’ [Applause.]. Now hear Philip speak;
‘King Lear, late at night on the cliffs asks the blind Earl of
Gloucester “How do you see the world?”
And the blind man Gloucester replies “I see it feelingly”.
Shouldn’t we all?
Animals must be off the menu because tonight they are
screaming in terror in the slaughterhouse, in crates, and
cages. Vile ignoble gulags of despair. I heard the screams
of my dying father as his body was ravaged by the cancer
that killed him. And I realized I had heard these screams
before. In the slaughterhouse, eyes stabbed out and
tendons slashed, on the cattle ships to the Middle East and
the dying mother whale as a Japanese harpoon explodes
in her brain as she calls out to her calf. Their cries were
the cries of my father. I discovered when we suffer, we
suffer as equals. And in their capacity to suffer, a dog is a
pig is a bear…is a boy. Meat is the new asbestos – more
murderous than tobacco.
CO2, Methane, and Nitrous Oxide from the livestock
industry are killing our oceans with acidic, hypoxic Dead
Zones.
90% of small fish are ground into pellets to feed livestock.
Vegetarian cows are now the world’s largest ocean predator.
The oceans are dying in our time. By 2048 all our fisheries
will be dead. The lungs and the arteries of the earth.
Billions of bouncy little chicks are ground up alive simply
because they are male.
Only 100 billion people have ever lived. 7 billion alive
today. And we torture and kill 2 billion animals every week.
10,000 entire species are wiped out every year because of
the actions of one species.
We are now facing the 6th mass extinction in cosmological
history.
If any other organism did this a biologist would call it a
virus.
It is a crime against humanity of unimaginable proportions.
The world has changed.
10 years ago ‘Twitter’ was a bird sound, ‘www’ was a stuck
keyboard, ‘Cloud’ was in the sky, ‘4G’ was a parking place,
‘Google’ was a baby burp, ‘Skype’ was a typo and ‘Al
Kider’ was my plumber.
Victor Hugo said “There is nothing more powerful than
an idea whose time has come.”
Animal Rights is now the greatest Social Justice issue since
the abolition of slavery.
There are over 600 million vegetarians in the world.
That is bigger than the US, England, France, Germany,
Spain, Italy, Canada, Australia combined! If we were one
nation we would be bigger than the 27 countries in the
European Union!
Despite this massive footprint, we are still drowned out by
the raucous hunting, shooting, killing cartels who believe
that violence is the answer – when it shouldn’t even be a
question.
Meat is a killing industry – animals, us, and our economies.
Medicare has already bankrupted the US. They will need
$8 trillion invested in Treasury bills just to pay the interest.
It has precisely zero!
They could shut every school, army, navy, air force, and
Marines, the FBI and CIA – and they still won’t be able to
pay for it.
Cornell and Harvard say that the optimum amount of
meat for a healthy diet is precisely ZERO.
Water is the new oil. Nations will soon be going to war
for it.
Underground aquifers that took millions of years to fill
are running dry.
It takes 50,000 liters of water to produce one kilo of beef.
1 billion people today are hungry. 20 million people will
die from malnutrition. Cutting meat by only 10% will feed
100 million people. Eliminating meat will end starvation
forever.
If everyone ate a Western diet, we would need 2 Planet
Earths to feed them. We only have one. And she is dying.
Greenhouse gas from livestock is 50% more than
transport…planes, trains, trucks, cars, and ships.
Poor countries sell their grain to the West while their own
children starve in their arms. And we feed it to livestock.
So we can eat a steak? Am I the only one who sees this as
a crime? Every morsel of meat we eat is slapping the tear-
stained face of a starving child. When I look into her eyes,
should I be silent?
The earth can produce enough for everyone’s need; But
not enough for everyone’s greed.
We are facing the perfect storm.
If any nation had developed weapons that could wreak
such havoc on the planet, we would launch a pre-emptive
military strike and bomb it into the Bronze Age.
But it is not a rogue state. It is an industry.
The good news is we don’t have to bomb it. We can just
stop buying it.
George Bush was wrong. The Axis of Evil doesn’t run
through Iraq, or Iran or North Korea. It runs through
our dining tables. Weapons of Mass Destruction are our
knives and forks.
This is the Swiss Army Knife of the future – it solves our
environmental, water, health problems and ends cruelty
forever.
The Stone Age didn’t end because we ran out of stones.
This cruel industry will end because we run out of excuses.
Meat is like 1 and 2 cent coins. It costs more to make than
it is worth.
And farmers are the ones with the most to gain. Farming
won’t end. It would boom. Only the product line would
change. Farmers would make so much money they
wouldn’t even bother counting it.
Governments will love us. New industries would emerge
and flourish. Health insurance premiums would plummet.
Hospital waiting lists would disappear.
Hell, ‘We’d be so healthy; we’d have to shoot someone just
to start a cemetery!’
So tonight I have two challenges for the opposition:
1. Meat causes a wide range of cancers and heart disease.
Will they name one disease caused by a vegetarian diet?
2. I am funding the Earthlings trilogy. If the opposition
is so sure of their ground, I challenge them to send the
Earthlings DVD to all their colleagues and customers. Go
on, I dare you.
Animals are not just other species. They are other nations.
And we murder them at our peril.
The peace map is drawn on a menu. Peace is not just the
absence of war. It is the presence of Justice.
Justice must be blind to race, color, religion or species. If
she is not blind, she will be a weapon of terror. And there
is unimaginable terror in those ghastly Guantanamos.
If slaughterhouses had glass walls, we wouldn’t need this
debate.
I believe another world is possible.
On a quiet night, I can hear her breathing.
Let’s get the animals off the menu and out of these torture
chambers.
Please vote tonight for those who have no voice.
Thank you.”
See more at: http://freefromharm.org/videos/educational-
inspiring-talks/philip-wollen-australian-philanthropist-
for mer-vp-of-citibank-makes-blazing-animal-rights-
speech/#sthash.3b3na62C.dpuf
Mrs. Maneka Gandhi’s article in the Indian

newspapers on Philip Wollen:
“Everyone in the animal welfare movement knows that
the Australian, Philip Wollen, is not a human being. He is
from another planet. They simply do not make humans
like him anymore. He went from Bangalore to Australia
when he was young, taught himself, got a job in a bank,
rose to the top, left it, became rich and now donates all
his money to animals and orphans and people who need
it. He does so on a moment’s notice. He doesn’t want
paperwork, he just needs to trust you and he does that
easily. He picks up fights with aggressively anti animal
governments and media, he pays for lectures, he supports
the anti-whaling campaigns of activists around the world,
he builds sanctuaries in Asia for bears. On top of that,
he is tall, handsome, well read, a vegan, speaks his mind,
jokes a lot and writes deliciously. He lives in Melbourne
with a beautiful wife called Trix and they work to make
their money save the world. The name of their trust is
The Winsome Constance Kindness Trust. Obviously he
has landed here on a UFO and the technical word for his
species is ‘angel.’
Philip’s list of Daily Dos and Don’ts include:

o Don’t eat meat, eggs, or drink milk.
o Eat as much raw food as possible.
o Don’t wear clothes made of animals - not even shoes, belts
or watchbands.
o Don’t consume any product that is made by exploited labor.
o Everything in your wardrobe of clothes that haven’t been
used in the previous year, give it away (but only if it is in
good condition.)
o Eliminate plastic from your life as far as possible...bags,
boxes and credit cards - and some people.
o Avoid negative people like the plague. Anyone who is not
adding quality is subtracting quality.
o Turn off every unused electrical appliance at the source.
o Shorten your showers and washing loads.
o Walk, or ride a bike, or use public transport - drive only if
absolutely necessary.
o Cut down on the amount of rubbish you send to landfill
each week. I have cut down from 150 pounds a week to only
4 pounds - that is one briefcase of rubbish a week.
o Drink water at room temperature - 2 litres a day - in sips.
o Meditate at least one hour a day or at least read for two
hours a day
o Walk briskly at least one hour a day.
o Take your pets for a long walk every day - and talk to them
while you do it. And let them stop and sniff as often as they
like. A walk is not a race.
o Write at least one letter to the media or a politician every
week. It doesn’t have to be brickbat - a bouquet is fine too.
o Grow your own vegetable garden or buy organic vegetables.
o Pick up any rubbish you see in the park. It is the right thing
to do - and do it in a visible way. It embarrasses the hell of
everyone else who soon stop littering.
o Buy a few flat bottom clay trays and leave them under the
bushes and trees in the park. Each evening (or morning)
when you take your dogs to the park, also take two 2 liter
bottles of water and fill up the trays. During the drought
ten years ago my local park was baked dry and almost dead.
Within 3 months of watering the little trays, the whole place
became an ecosystem.
o Today the park resonates with birdsong, and is full of little
animals and insects. It is full of parrots, honey-eaters and
even possums.
o Dig in your garden – even if it’s a balcony pot garden.
Get your hands in the soil. Compost the beds. Plant native
flowering shrubs. Buy a birdbath, a bird book and binoculars.
Go top your local park or a public place and plant a tree.
Plant at least 4 fruit trees for the fruit bats, monkeys and
birds.
o Keep the seed of the fruit you eat and put them in pots
o Volunteer your services at any struggling NGO of your
choice.
o Play with a dog/cat etc at least once a day. And if possible
let them occasionally eat from your hand. Ideal for rewards
when they are being good.
o Listen to music.
o Give away money every week—regardless of the amount
or the recipient. Try to calculate how much of your income
you can give away without drastically affecting your health
or happiness. (Not ‘lifestyle’—because this means different
things to different people—and is mostly rubbish.)
o Ask at least one shopkeeper, flight attendant, or restaurant
manager/waiter every day if they stock vegan products
(particularly if you know they don’t).
o Wear a badge, cap, shirt, or pin which says ‘Proud to be
Vegetarian’ or ‘ I don’t eat dead bodies’ or similar.
o De-clutter your house every month. Give away everything
you don’t need.
o To increase your happiness, do not aim to increase your
possessions. Simply decrease your desires.”
For more on Phil, please visit www.kindnesstrust.com.
A SALUTE TO HOUSTON’S SIKH COMMUNITY
Eighteen years ago, a dear friend of mine of more than thirty-
eight years, died suddenly leaving behind a young and issueless
widow. This was his second marriage and the bride was
seventeen years younger than him. She had been a naturalized
US citizen for more than twenty years, had very little education,
practically no skills, and was shy and very introverted. All
these years, she worked in a department store as a clerk at the
cash register, making just about minimum wage. Through her
employer, she did have a medical insurance coverage.
Four years ago, in October, she went to India to visit her ailing
father and other family members. Within two hours of her
arriving in New Delhi, she suffered a heart attack and stroke
and was paralyzed on her left side. She spent the next four
months in New Delhi in hospitals and rehab centers, and with
her family, where she improved a little, but not much.
Then she took the courage to return to Houston on her
own. When we went to the airport to pick her up, we quickly
realized that she needs a great deal of medical care and cannot
live alone. She cannot even take a single step on her own, her
left hand and foot are paralyzed and do not move at all. After
a few medical check-ups, we arranged for her to be admitted
in a skilled nursing care facility. As we started this process, we
found out that she has no cash balance, is under debt with
many credit cards running into at least twelve thousand dollars,
needs money to pay her medical deductions, monthly rent
for her apartment, monthly car payment, several other bills,
and requires frequent driving to her medical appointments
(it is very difficult for her to get in and out of the car even
with assistance), help buying medicine, communicating with
her employer, visiting the social security office for disability
income, and daily visits. After doing all of these things for
nearly four weeks, my wife and I became exhausted.
She and her late husband belong to Sikh community. I made
an appeal via a simple email to an individual who is a respected
person within the Houston Sikh community; I simply asked
him to help this person in as many ways as possible.
Within a few days, miracles started happening from the Sikh
community. Very quickly, offers started pouring in for money
donations, community people and families arrived to meet and
visit with her and take care of her, and also help came from
several medical doctors (including a neurologist, internist,
and others) to offer not only all medical help but also go far
beyond in all respects.
Within a couple of days, due to their help, she was admitted
to a high class intensive care rehabilitation center cum hospital
where, after many tests, her problems have been diagnosed,
her proper treatment has started, some money has been raised,
and a stream of people call and visit her often and are doing
their very best to put her back on her feet.
I am really delighted and amazed at the outpouring of
unconditional support and care by the Sikh community to
offer its very best with compassion. I salute them for this
culture of “love thy neighbor” in practice and not in talk only.
I wonder how many other communities do that!

Chapter
10
AHIMSA IN CRISIS - A CALL FOR
ACTION
A himsa is the mool (root) mantra and foundation of

Jainism. We can also say that ahimsa and Jainism are
two names for the same thing; they are inseparable.
In previous chapters, I have shared with you readers how this
very foundation has begun becoming cracked, and thus the
stability and survival of the whole building is endangered.
Some may not believe it, but even at this late stage, ahimsa
is truly in crisis. Practice by its followers is slowly slipping
away and based on individuals’ personal wishes, desires, and
conveniences, daily compromises are made. If this trend
continues (and my feeling is that it may even accelerate),
Jain philosophy will be found only in scriptures and books,
and the Jain community will no longer will be identified as
followers and practitioners of ahimsa—we will have lost the
recognition and reputation which we Jains have enjoyed for
many thousands of years. I consider decline of the practice of
ahimsa to be like a growing cancer.
Before we try to cure the patient, we have to first diagnose
the causes and only then administer the proper medicines and
treatments. So what happened, and why we have come to this
precarious place?
In my opinion there are many causes for this malaise, which
we explore in this chapter.
AHIMSA: JUST A SLOGAN?

More than 2500 years ago, Bhagwan Mahavir shared the
following reflection, saying, “There is nothing so small and
subtle as the atom or any element as vast as space. Similarly,
there is no quality of soul more subtle than non-violence and
no virtue of spirit greater than reverence for life.” Ahimsa
is a principle that Jains should teach and practice, not only
towards human beings, but also towards all creatures.
The teachings of ahimsa refer not only to wars and visible
physical acts of violence, but also to the violence in the
hearts and minds of human beings, their lack of concern and
compassion for their fellow human beings and for the natural
world. Ancient Jain texts explain that violence is not defined
by actual harm only, for this may be unintentional. It is the
intention to harm, the absence of compassion that makes
action violent. Without violent thought there could be no
violent actions. When violence enters our thoughts, we should
remember, “You are that which you intend to hurt, injure,
insult, torment, persecute, torture, enslave or kill.”
People all over the world today admire (and many follow)
ahimsa. Some equate the unconditional ahimsa of the Jains to
the true or real democracy of existence of all living beings in
this universe.
In the twentieth century, the most vibrant and illustrious
example of Jain influence was that of Mahatma Gandhi,
acclaimed as the Father of the free Indian Nation. Gandhi-ji’s
Spiritual mentor and friend, Shrimad Räjchandra, was a Jain.
The two great men corresponded, until Räjchandra’s death, on
issues of faith and ethics. The central Jain teaching of ahimsa
was the guiding principle of Gandhi’s civil disobedience
in the cause of freedom and social equality. His ecological
philosophy found apt expression in his observation that the
greatest work of humanity could not match the smallest
wonder of nature.
Jains inspired Mahatma Gandhi, who in turn inspired millions
—including many Nobel Peace Laureates —to the philosophy
of non-violence. It was a non-Jain (Gandhi-ji) who made the
ahimsa of the Jains a household and respectable word, not
just in India, but throughout the world. He took the Ahimsa
of Jains from textbooks and from the Sadhus, and gave it to
the most common men and women. This Practical Ahimsa
made Gandhi-ji a role model for millions of people around
the world. In 2007, the United Nations established October
2 as an International Day of Non-Violence in honor of the
birthday of Mahatma Gandhi.
And yet, we have no Jain Gandhis, no Jain Peace Laureates.
What does this tell us? To me, it appears that although we Jains
inherited ahimsa as a rich gift, we seem not to care enough
for this treasure. We have allowed ahimsa to become merely a
slogan instead of shaping it into wider and broader practice.
CURRENT TRADITION WITHOUT

SIGNIFICANT and VISIBLE ACTIVISM
Jains should be passionate about Ahimsa. They should be
activists and instruments of change. Bhagawan Mahavir was.
But we don’t find many Jain activists for any major societal
causes which are many. All the activists that I know of mostly
happen to be non-Jains.
At an international seminar in 1998, at Harvard University
on “Jainism and Ecology,” several Western scholars pointed
out that Jains talk of ecology and protection of environment
but there is no Jain activist such as Sunder Lal Bahuguna or
Arundhati Ray in India. There is also no example (except for Jain
Sadhus) of active and visible practitioners of environmental
protection within the majority of Jain community.
Nearly all Jains preach and practice vegetarianism, but the
credit for spreading not only vegetarianism, but also veganism
and animal rights in last 50 years, does not go to Jains but
goes generally to non-Jains, mostly from the western world.
There is hardly any Jain-inspired or established (that I know
of) organizations like PETA (People for the Ethical Treatment
of Animals), PCRM (Physicians Committee for Responsible
Medicines), or AVS (Anti-Vivisection Societies). A few years
ago, a few of us participated in a “March for Animal Rights
in Washington D.C.” Out of the 30,000 plus persons taking
part in the march, there were hardly any Jains (only about five
to seven, at the most). In the West, non-Jains such as Hare
Krishnas and followers of Swami Narayan (not Jains) have
been in the forefront in making vegetarianism acceptable.
The unconditional respect for all forms of life implies that
Jains should be in the forefront in the practice of ahimsa
in all its shapes and forms. The scope and landscape of
ahimsa is vast. Jains should be the preeminent role models
for others. Unfortunately, during the last hundred years,
movements including in support of human and civil rights,
animal rights, eradication of child labor and sweat shops,
support of women’s rights and cessation of abuse, ethical and
environmentally friendly investing, promotion of laws against
animal torture and hunting, restriction of the use of animals
in sports and entertainment, regulations to ensure worker
safety and occupational and health safety, civil disabilities
acts, the eradication of capital punishment, ethical bioethics,
medical ethics, business ethics and legal ethics and work
towards all of these are based on and related to the practice
of ahimsa, but these projects have generally been started by
non-Jains. Generally, Jains have been the beneficiaries but not
the torchbearers for such movements and protests.
CURRENTLY THE JAIN COMMUNITY SEEMS

TO HAVE DIFFERENT SET OF PRIORITIES
We are building temples for poojas (worship) but not for
teaching and training in ahimsa. The Jain community is
affluent, dynamic, and educated. The recent census of the
Government of India mentioned that Jains have the highest
literacy rate (97%). Because of their affluence, Jains have
always been building temples.
Some of the most beautiful and magnificent temples in India
are the Jain temples. Even while the number of Jain temples
in India in poor conditions abounds, every day the world over,
newer and bigger temples are being built quite frequently.
Temples do serve the very important needs for pooja, worship,
community gatherings, unity, and observance of rituals and
festivals. Yet many of these places of worship generally do
not offer, on a regular basis, the teachings and training in Jain
doctrines, in the practice of practical and applied Jainism, and
in 3 As of Jainism; ahimsa, anekantavada (non-one-sidedness)
and aprigraha (non attachment and limits on possessions) that
can be used in our daily lives and professions.
LACK OF TEACHING, TRAINING,

GROUNDING, AND DISCUSSION ON AHIMSA
Experience shows that experiments in the use of himsa
(violence) do not succeed without training. Today, there are
many centers in the world that impart training in himsa.
Some of them are being run in the name of national security,
while others are being operated with a specific purpose of
gaining some benefits or advantages. Violence cannot take an
aggravated and barbaric form without intensive training.
It is also absolutely true that without training, one’s
consciousness of non-violence can neither be awakened nor
developed. Life today is full of problems that need solutions.
Non-violence is a solution. What we need is its systematic
training. Training in non-violence is essential for all.
Knowingly, unknowingly, directly, and indirectly, today’s
lifestyle involves hundreds of tiny, daily examples of himsa,
mostly hidden from our views, in our own lives. Certainly,
our lives today are more himsa-filled than was perhaps even
one hundred years ago; every day society and corporations
are inventing newer and more intensive ways to commit larger
scale and more barbaric himsak actions and products.
How will anyone know and understand ahimsa when there is a
lack of any organized and formal discussion, teaching, training,
and grounding in ahimsa? How do we begin to consider this
undertaking when we recognize that many youngsters, and
let alone adults don’t have this knowledge? Some adults may
have advanced academic and scriptural knowledge but very
little understanding about the application of ahimsa in daily
life outside the temple.
In the temples, Jains mostly learn the rituals. From the
environment in which Jains grow and live, mostly they learn
about Thali (the food plate) and how to avoid or minimize
himsa for Thali. In most Jain temples, derasars, sthanaks, and
places of worship, there are not sufficient (especially in India)
arrangements for Jain pathshalas (teaching schools/classes).
Even if they are there, there is very little interest and effort
in imparting realistic, practical and rational education about
ahimsa. Yes, in some places, we do teach kids the basic Jain
stotras (hymns) and mantras, but seldom do we go much
beyond.
Let me share with you the importance of early education
and role models. About twent years ago, when we were living
in Cincinnati, Ohio, one Jain couple (both raised in highly
religious families in India) came to visit us for dinner with
their two teenage boys. As is the custom with us, before sitting
down for dinner, I asked the couple and their kids to do the
darshan (visit) of the small Jain household temple that we had
built in our home. Inside this household temple (chaityalya),
we had on one wall a photo of a Jain Sathankvasi sadhu with
a mukhvastrika (mouth covering cloth) and against another
wall we had a nine-inch pratima (idol) of Bhagwan Mahavir in
pure white marble.
As soon as I opened the doors of the temple, and put the
lights on, the parents bowed down but the kids did not and
said to their parents, “The guy in mukhvastrika looks funny
with his face covering,” and asked why a stone was there
[referring to the pratima]. This was very embarrassing for all
of us and parents kept on telling their children to keep their
mouths shut and not say such bad words.
At this stage, I told the parents that the fault lies with
them, the parents and not with the children as they had no
grounding, in any shape or form, about Jainism and items
of worship and reverence and hence the pratima was just a
piece of stone. About a month later, another Indian couple
—but non-Jains—came to visit us for dinner. Then too, I did
the same ritual with them. As soon as I opened the temple
doors and put the lights on, the couple along with their three
teenage boys lay prostrate (in shashtaang) on the ground and
paid their respects and reverence to the temple, and to all the
objects of worship there in. No one questioned what and
why. I was a bit surprised since none of them was Jain. To
this, the father replied, “Sulekh-ji, from their birth, all the kids
have been given grounding in showing respects and reverence
to all religions.”
This is where proper and early grounding comes in. I believe
that if a proper, practical, and early grounding in ahimsa can
be provided during the important developmental years, when
young people become adults, they will not easily go astray. I
have heard of and seen several Jain youths who grew up in
strict Jain families in India, and as soon as they boarded a
flight to come to the US from India, ordered non-veg foods at
the very first opportunity, far away from the watchful eyes of
their parents in India. The clear reason for this transgression
is that these young people never received any real grounding
in ahimsa from their parents, sadhus, temples, or from the
environment in which they grew up.
Quite often, I meet Jain boys and girls in their twenties who
are in US as temporary IT professionals. When I ask them
about their grounding in Jainism and Ahimsa, they look at me
as if I was speaking a foreign language.
WE PRACTICE WHAT WE SEE
We all are products of our environment. We learn from
what we see. If we see greed, deceit, unlimited affluence,
uncontrolled waste, and recognition in the community, that is
what we try to emulate and become. If we see and hear about
some notorious Dalal Street swindlers like some infamous
Mehta, Parekh, and Bhansali, then that is what we emulate
and try to become.
WE NEED TO EMBRACE THE FIVE

ANUVRATAS and NOT THE FIVE MAHAVRATAS
Unfortunately we mostly hear, read, and talk about the lives of
sadhus but there is very little talk about the lives of shravaks
and shravikas. There is too little talk about Shravak-aachaar
(the conduct of a householder) and discussion of some
householders who can serve as role models. Yes, the life
of a sadhu is the highest living model for us, to which we
must aspire when we become renunciates, but first we must
concentrate on becoming good shravaks. The five Mahavratas
are for sadhus and not for householders. Unfortunately, we
talk about Mahavratas, but our daily way of life is not even
close to the standard set by any anuvratas (minor vows).
This reminds me of an incident. A few years ago, as part of an
interfaith movement, a group of some fifty non-Indian Jains
( all Westerners) were coming to visit a Jain temple in the US.
Several prominent members of the Jain community were busy
in making proper preparations to welcome the guests and also
to show and share about our Jain tradition, philosophy, and
history.
I asked one active Jain volunteer what he would talk about
Jainism when it was his turn to share. He replied, “Uncle, I
will talk about the five mahavratas.” I laughed and said to him,
“Why not talk about the five anuvratas? The guests will know
and realize that Jains are one of the most affluent and prigrahi
people on earth, are not celibate, and have no monopoly on
truth and other virtues.” He understood my point.
The time has come that we should embrace the five anuvratas
not as a slogan but in real practice. Acharya Tulsi-ji tried his
very best sixty plus years ago to emphasize the five anuvratas,
but after a few years, it just became a mere slogan.
OUR COMMUNITY HAS MANY SADHUS and

SADHVIS, and STILL JAINISM is NEARLY
UNKNOWN
Amongst a total Jain population of nearly 5-7 million,
we have more than 15,000 renunciates (muniis, acharyas,
sadhus, sadhvis, samans, samanis, ailak, kshullaks, aryika ji,
and pundits) in all the traditions, sects, and sub-sects of
Jainism. Compared to any other non-Jain religious tradition
in India, Jain sadhus are well-educated, they observe the
five mahavratas (great vows), most of them practice what
they preach, they command a very high degree of respect
and reverence within the Jain community, are always on the
move (they travel the length and breadth of India on foot),
are in constant touch with their followers, and since the Jain
community provides food, shelter and clothing, the sadhus
do not have to worry about any such basic needs. Their main
duty and goal is to study, practice self-purification, and to
guide and preach to their followers about Jain philosophy
and its rich culture.
Similarly, the Jain community (lay people) is very educated,
affluent, dynamic, progressive, and philanthropically minded.
Since there is no GOD or creator in Jainism, there are
hardly any major fights and disputes on that basis within the
community. As a result, the community enjoys a reasonable
level of harmony, peace, and prosperity.
In spite of this, the sad reality is that Jainism is the least known
and most misunderstood tradition, not only outside India but
within India as well. In addition, the practice of ahimsa is
slipping so fast within the community that Jains are in danger
of losing ahimsa as its identifier. Let me share a few incidents
to illustrate the depth of this malaise.
If one looks at Google, Amazon.com and other internet
search engines, one will find hardly one thousand books on
Jainism as opposed to probably a million on Buddhism. If this
is the case, how will people know about Jainism?
What some authors (especially from the West) write about
Jainism, the viewpoints are distorted, wrong, and sometimes
just slanderous. Once this happens—and it happens every day
—then the misperception is repeated and perpetuated and this
is what people come to believe.
The general perception is that Jains live an unreachable life
of other-worldliness, practice self-mortification, and do not
contribute much to the welfare of the society. As a result,
Jainism is not relevant in today’s environment.
When one looks at the Jain literature today, most of it deals
with the lifestyles of sadhus and kings but very little is said
of the householders. So the perception grows that Jainism is
only about other-worldliness. The further pity is that one will
find only a few books about ahimsa and its practice within the
community.
Dr. Michael Tobias produced a one-hour long video on
ahimsa, and also wrote a book entitled Life Force of Jainism,
in which he deals with the practice of ahimsa. Jains in general
have shied away from such projects.
Prof. Jeffrey Long at Elizabethtown College, Pennsylvania,
who has been teaching world religions for a long time, observed
that only a very few of his graduate or undergraduate students
were actually interested in the study of Jainism. Prof. Long
discovered that most of the students he encountered were
turned off by Jainism because it seems unrelated to the real
world, and it generally teaches only about other-worldliness.
Similarly, in a graduate class of world religions at the University
of Hawaii, Prof. Cromwell Crawford asked his students what
they knew about Jainism. The responses he got included, “Jains
are those who make the biggest nudist colony in the world.”
Another response was “Jains are those who wrap themselves
with white bed sheets, with cloth masks on their faces and
brooms in their hands and clean the streets of India.” If these
accounts do not bring one pain, what will?
The Jain community has abdicated many of their duties and
responsibilities to respond to the constant changes facing the
community, and to help shape it.
Jain sadhus and sadhavis, with their lifestyle of austerity, their
vow of five Mahavaratas, and their scholarly knowledge of
Jain agamas, provide a great service to the community in terms
of imparting knowledge and keeping the Jain community and
traditions alive. But Jain sadhus, because of the limitations
of their code of conduct, cannot be expected to be experts
in all aspects of the day to day practice of ahimsa as they
themselves don’t experience the daily challenges and pressures
of householders’ lives.
For example, sadhus cannot be experts about professions
such as business, accounting, law, engineering, medicine, new
and developing technologies, the ecology and environment,
sustainability, public administration, police, military, trade,
investing, accounting, and on issues such as abortion, end of
life situations and decisions, and bioethics. Just a simple talk
or discourse on the basics of ahimsa is not enough to help
ordinary people find suitable and practical answers for day-to-
day practitioners of such professions.
Even if some sadhus are dynamic and social reformers, they
too often shy away from discussing such topics in public. Most
are content in delivering the daily or weekly pravachan purely
as a ritual and that too is only given on non-ahimsak topics.
The Jain community likes to attend lectures that are entertaining
rather than perceptive, critical, visionary, and rational. In
general, they (householders) also lack the interest and patience
for discussing and hearing such lectures about ahimsa.
During the last few years, I sought to organize Ahimsa
Vichaar Manch (ahimsa discussion forums) and seminars on
ahimsa. I called several Jain centers in North America hoping
to build programs. I am sorry to say, I found no interest at
all. At one place, I was lucky to get it started but after just
two sessions, it had to be cancelled due to lack of interest.
Instead, the popularity, frequency, and intensity of poojas,
rituals, and money collections are increasing; many times
individual interest in these is directly proportional to the level
of affluence in the community.
I have mentioned before—a Jain sadhu/muni has tremendous
influence on a householder. Because of this inherent power
that a sadhu/muni has, he can be a very powerful instrument
for change, especially in teaching the community about ahimsa.
Unfortunately, they too miss the boat most of the time.
Let me share an incident that illustrates this. About ten years
ago, I had gone to the city of Indore in India. This city,
with a sizeable Jain population, has the unique distinction of
being a prominent center of Jain culture. At that time, a few
Jain Digambar Munis were staying there. One day, I went to
observe the ahar (food) giving tradition by the Jain community
to a few of these munis.
As is the custom with the Digambar munis, they take food
only once every twenty-four hours, before noon only. In
practice, several devotees prepare the prescribed food and
request the munis to accept their food. The muni generally
has taken a small vow or a pre-condition (known only to the
muni), and if that condition is met, he agrees to take food
from that devotee.
After observing all this, I saw the muni-ji agreeing to accept
the food from one householder only. Now, before he began
eating, he asked the devotees (in this case, a Jain couple) to
accept and take certain vows; once that happens, then and
then only would the muni-ji start taking the food.
I watched this scene with a strong interest, as I wanted to
know what kinds of vows muni-ji was asking his devotees
to take. To my surprise, I noticed that the muni-ji asked his
devotes to take vows to refrain from eating after sunset and
also to avoid certain kinds of pickles during certain times of
the year. Please note—all of this relates to Thali ahimsa only.
In the afternoon, I went to meet with the same muni-ji in
private at the place where he was staying. Here I said to him,
“Respected muni-ji, you command a great deal of respect and
a spiritual power within the Jain community. You have the
power to shape the community. Today, I was surprised that
you did not use that power effectively. Instead of asking your
devotees to take vow of not eating after sunset and certain
kinds of pickles, you could have asked them not to use and
deal in animal-based products like silk, leather, wool, pearls,
and silver foils and to abstain from all kinds of adulterations
in food.” To this he had no answers and he basically ignored
me.
We talk of veganism and cruelty-free products. And yet, one
will be hard pressed to find even a dozen sadhus who do not
use dairy products such as milk and milk products. In my
opinion, either they don’t believe that there is himsa in milk
production or they don’t want to know about it. Three years
ago, during my trip to India, I was giving a talk about Ahimsa
at a Jain institution and talked about himsa in the production
of milk. After the seminar, I was told very plainly by a Jain
sadhu not to talk about milk here. Imagine if sadhus become
vegan (abstain from dairy products), how big a change that
will bring within the Jain community. I am of the opinion
that once you start giving up with dairy products, slowly the
community will listen to other issues affecting ahimsa.
Many Jains currently display both a lack of understanding
of Jain philosophy and pride in being Jain. This strange
combination creates the mindset of “everything goes,” and
the false belief that all choices are equally okay and acceptable.
Additionally, many religious speakers are either ignorant
themselves or do not want to talk about anything beyond the
most basic issues. They say only those things that will please
their listeners and financial contributors.
What used to distinguish Jains from the majority is very quickly
disappearing; a time is approaching when Jains will be no
different than the rest in terms of their behaviors and lifestyle.
LACK OF VISIONARY AND COMMITED

LEADERS
At present, there is vacuum of non-sectarian, broadminded,
visionary, dynamic, influential, dedicated, committed,
educated, unifying and anuvarati leaders within the Jain
community. Because of changing demographics and new and
ever-changing environments, we are in need of leaders who
can inspire and prepare the Jain community to respond to
these changes rightly and in a timely manner. If we don’t do
that, we will suffer the fate described in the following adage:
“If we always do what we always did, we will always get what
we always got.” This is a sure formula for perishing.
WHY DID GANDHISM FAIL AND PRACTICALLY

DISAPPEAR FROM INDIA?
Mahatma Gandhi devoted all his life to the practice of ahimsa
and truth. Jains’ value of autonomy, as well as the concept of
swaraj or “self-rule,” were essential components for Gandhi’s
nonviolent movement.
Gandhian scholar Pratibha Jain suggests that Gandhi’s
primary legacies were his autonomous interpretation of Jain
doctrines and the subsequent variations he developed. Gandhi
transformed personal practices of nonviolence into collective
action and he extended his reinterpretation of vows beyond
the purpose of self-purification so that they became tools for
political peace that hastened Indian independence.
Yet, soon after Gandhi-ji’s death, his followers (except a few
like Acharya Vinoba Bhave) mostly abandoned ahimsa and as
a result Gandhi and his philosophy nearly disappeared from
India. In my opinion, this is due to the fact that very few of
Gandhi-ji’s followers were ahimsak, did not believe much in his
philosophy, were not even vegetarian, and were with Gandhi-ji
only for their own self interests of achieving independence
for India. Once that was accomplished, their mission—and
interest in Ghandhi’s way of life —was over.
It is ironic that Gandhi-ji was known for ahimsa, yet his
followers abandoned him and Gandhism became irrelevant. I
am afraid that similarly, Jainism is known for Ahimsa and once
this disappears, Jainism will become irrelevant, too.
WE MUST PRACTICE BEFORE WE PREACH

The importance of this cannot be over emphasized. How can
we tell our kids not to smoke if we are smokers ourselves? It
just does not work that way. Kids learn from their parents first
and later from their teachers, peers, and the environment.
o Once I read a story that shared the account of one mother
whose son used to eat lots of candy and would not give
them up no matter what. She brought this son to Mahatma
Gandhi and requested Gandhi-ji to advise her son to give
up candies. Gandhi-ji told the mother to bring her son back
to him after a month, which she did. Then, a month later,
Gandhi said to the boy to give up candy. The boy agreed
and promised that he would not eat candy any more. The
mother was very pleased but at the same time puzzled. She
asked Gandhi-ji, if it was so simple, why did he not say
the same thing to her son a month ago? To this Gandhi-
ji replied that a month ago, he too used to eat candy, but
not anymore. So, one can see the power of practice before
preaching. Unfortunately in the Jain community, too many
times parents, society, and leaders don’t practice what they
preach and so the cycle goes on. This is one major cause of
the malaise in our community.
o To illustrate the importance of this, a few years ago, one
non -Jain Swami Ji told me that during one camp/shivir for
youth, there was no hot water for bath. It was also a cold
day.Fearing that many youths will complain and will not take
bath, this sadhu himself voluntarily went and took bath in
the cold water. Seeing this all the youts did the same and no
one complained.
o Here is another real story to illustrate this point. Recently
one High School teacher from Fort Worth, Texas who
had attended the Teachers for Ahimsa Program in 2013 in
India (already mentioned in an earlier chapter) called and
told me that one day while teaching the 4th grade class, one
cockroach came in the classroom. Instead of killing the
helpless creature, she picked up the poor fellow in a glass
jar and very gently discharged him outside in the bushes.
Seeing this, the students asked why did she (the teacher)
not kill the cockroach as this is what they all normally do in
their homes. Now the teacher started a long discussion on
ahimsa, compassion and respect for all lives. The kids were
so impressed that next day some of them decided not to
eat meat any more. Wow, what a great example of Practice
before preaching!
THE NEED FOR APPLIED JAINISM AND

JEEVAN VIGYAAN (THE ART & SCIENCE OF
LIVING)
Our education must also concern itself with Jeevan Vigyaan (the
art and science of living). Beyond philosophy, understanding
pooja, worship, and rituals, we must also teach and learn how to
practice the teachings, doctrines, and Jain way of life in our daily,
active life such as in business and professions. This is Applied
Jainism. This is walking the talk. This is what Gandhi-ji (by his
own practice and example) showed and offered to the world.
Today, the areas and developments in law, business, medicine,
organ transplant, cloning, environment, ecology, DNA, stem
cell, and genome research, issues of bioethics and abortion,
the spread of new diseases, food production, transportation,
space initiatives, and local and global conflicts have created
new environments and needs and Jainism must research,
debate, and seek to offer new, practical, and timely solutions
to these urgent and vexing challenges.
Business leaders not only have to make profits for their
corporations, but they also have societal responsibilities. When
making decisions, a businessperson must be aware of the
impact on society, the environment and ecology, the creation
or prevention of pollution, human relations, employees, fellow
workers, and a regard for openness, honesty in transactions,
good job creations, and many other issues and concerns of the
society as a whole. A business leader is part of the society in
which he lives and his overarching role is to make that society
better. Similarly, a doctor, a lawyer, an engineer, a certified
public accountant, or a financial securities broker must weigh
his decisions using the yardstick of ethics and responsibility
to the society.
WE HAVE MANY MOTHERS BUT NOT MANY

MOMS
One Sanskrit shloka reminds us, “One picture is equal to
thousand words, one teacher is equal to thousand books, and
one mother is equal to thousand teachers.”
A mom (maata) is the one who generally forms the personality
of a child. She is not only the boss of the house but also a role
model that can make a house into a living heaven. In today’s
world, many women become mothers (this is simply a natural
phenomenon) but very few become moms.
A very high percentage of girls achieve high educations and
eventually become mothers as well, but there are very few
schools or training centers within the Jain community to impart
training to develop them into good shravikas and moms. If
the raw materials or ingredients are less than perfect, so will
be the products.
WHERE SHOULD ONE GO FOR PRACTICAL

TRAINING IN AHIMSA?
This is a real question that was posed to me in Houston. In
late November 2010, I was invited to listen to a talk by a
visiting scholar from Costa Rica. She was going to speak about
practical application of non-violence, which she teaches there,
and how she has been successful in reducing violence and the
school dropout rate in Costa Rica.
I have been to Costa Rica three times, on vacation. It is a
beautiful country. In the early 1940s, Costa Rica abolished their
Department of Defense and the military. I think Costa Rica is
the only country of its size in the world that does not have any
army. In the 1980s, the United Nations opened a Peace University
there—again, the first of its kind. In 2010, due to this culture
of peace, Costa Rica established a full-fledged Department of
Peace. How impressive—again, the first in the world.
Now, Costa Rica is facing a new challenge. Since there is peace
and tranquility there and Costa Rican enjoy a comparatively
higher standard of living, many drug lords from neighboring
countries (including Guatemala, Colombia and Mexico) are
now moving in and threatening the peace and stability of that
country; this brings a new problem for the government.
The government is at a loss regarding how to deal with this
situation in a peaceful way. This speaker (from Costa Rica) and
I had a long private chat. She knew very little about Jainism
and its ahimsa. I took the opportunity to give her a much
bigger and detailed picture of Jainism and its philosophy. She
got very curious. She asked me “are there teaching and training
centers run by Jains in India where I can get practical training
in how to apply ahimsa?” She also wondered aloud about
the possibility of arranging for many government officials,
including the Minister of the Department of Peace—to come
to India and get practical training how to apply ahimsa in this
kind of situation. You all probably can imagine the reaction
on my face. I had to say, “Sorry.”
Is this not a pity?
A CALL TO ACTION
When so much is at stake, we cannot be just spectators. If
Rome were burning, we would not merely enjoy the show.
We must take charge and start with action plans. I offer the
following list (simply one person’s thinking), which by no
means is complete. In fact it is a very meager attempt to get
the community to do some brainstorming in response. I am
sure by brain storming by like-minded people, this list can
become quite impressive and big. My ideas include:
1. Make awareness, teaching, and training in ahimsa as our
first priority. This should be done in all sermons, lectures,
and at each and every place of worship.
2. Several organizations and institutions should hold regular
seminars on how ahimsa can and should be practiced in
the professions.
3. Establish Ahimsa Vichaar Munch (ahimsa discussion
groups) at each Jain center.
4. Create and raise up at least one hundred role models who
can inspire others about ahimsa.
5. Write, create, and share books, articles, videos, CDs, DVDs,
songs, movies, podcasts, webinars, and blogs about ahimsa.
6. Persuade at least one hundred sadhus/sadhivis of all Jain
sects to become vegans and start preaching about it, and
thus become catalysts for change.
7. Create, maintain, and share forums and discussion groups
on the internet for all Jains to share ideas and learn from
each other.
8. Collect data about individuals (monks, nuns, and lay
people) who practice, preach, promote ahimsa and do
some significant and exemplary work and projects towards
an ahimsak way of life (AWOL).
9. To help kick start and promote a pure ahimsak (Jain
vegan) lifestyle, we should think of organizing teaching
camps, shivirs, and programs of two-three week duration.
10. Impart the grounding in ahimsa in young minds at a very
early age.
11. Collaborate with like-minded ahimsak organizations and
groups world over.
12. Establish recognition and awards for exemplary and
exceptional work and the demonstrable practice of
ahimsa.
13. Individuals communities should become watch dog
groups about ahimsa and should not give honors to those
who break the cardinal principle of ahimsa.
14. Establish full-fledged year round centers that conduct and
share research in today’s needs for ahimsa, and impart
teaching and training and monitor its progress.
WHAT DOES ALL OF THIS MEAN TO US?

Jainism has the right message for the present time. Prof. John
Koller of Rensselaer Polytechnic Institute states, “Perhaps
the greatest contributions to Indian life were made by Jain
exemplars of moral virtue and careful reasoning. Their
migration from the Ganges Valley to the southern tip and
over the western borders of the subcontinent allowed them
to spread the best of Indian culture to these parts of India
through their exemplary lives. Jain adherents to the rule of
non-injuring has been a major factor in the importance that
this moral principle has assumed in Buddhist and Hindu life
over the centuries. Mahatma Gandhi, the Hindu saint whose
adherence to non-injuring in his successful efforts to throw
off the yokes of British colonial rule, bringing the principle
of nonviolence to the admiring attention of the whole world,
gratefully acknowledged the great impression made on him by
the virtuous Jains he knew as a youth.”
On May 7, 2014, Professor Philip Clayton (former Dean and
Provost at Claremont School of Theology and Claremont
Lincoln University in Claremont California wrote;
“Dear Friends, In a few minutes I will be teaching this beautiful
article on Jainism and Ecology, “views of nature, nonviolence,
and vegetarianism,” by Michael Tobias, first published in Mary
Evelyn Tucker and John Grim, eds., Worldviews and Ecology.
I have attached the article here, although you probably already
know it.
I write to you in part because I am moved by its description of
the power of the Jain way of life and by the importance of this
message in a world facing ecological catastrophe.I write to you
even more because I am struck by how essential it is that this
message of Applied Jainism be made available in American
higher education. Future leaders do not need a “secular,” post-
religious worldview that tells everyone to “just get along.” In
the world’s oldest religion, Jainism, there is such a depth of
wisdom that we can never re-create it simply by inventing a
new worldview or ethical code. And of course Jainism is not
the only religion of depth; the messages of the other ancient
wisdom traditions are also important.
I am moved to write you to encourage you not to give up the
quest that first brought the four of us together. Our dream was
right; our goals were noble; and what we sought to establish
is just as needful today as before. I am convinced in the depth
of my being that it is crucial that graduate students, the future
leaders of America, are exposed to these teachings. They
will express them in different ways, no doubt. But without
this guidance they will not have the wisdom to address the
profound challenges that await their generation.
In friendship, Philip”.
If we don’t start acting quickly and in unison, our fate will
be what Mahavir Sanglikar-bhai, mentioned in his satirical
way in describing Butcher Land. Soon there will be many Jain
butcher lands all around and within us. The day is not far
off when a new definition of ahimsa will emerge which will
condone every kind of himsa by Jains with the only possible
exception being in the Thali. Even that is becoming a distinct
possibility. In a world of rapid change you either move
forward or you move backward. I am afraid that as things are
moving in real life (I see it happening daily) when meeting a
fellow Jain, one will be asking if he is a vegetarian or a non-
vegetarian Jain.
Dr. Brianne Donaldson, noted Jain scholar, wrote the following
call for action: “I want to hear everyone talking about Jainism.
I want religion and philosophy departments teaching it. I
want ecologists and agricultural technicians exploring its
sustainability models. I want animal ethicists investigating it.
I want metaphysicians engaging its textual and cosmological
claims. I want economics departments examining its charitable
giving and solvency. I want diplomats, nonviolent practitioners
and just war theorists scrutinizing it as a viable political way of
life. In short, I want it on the lips of every discipline, colliding
with existing wisdom, challenging epistemological strongholds,
and generally throwing a wrench into any sentiment that
would dismiss as impractical the possibilities of humans living
in a fundamentally different manner in our current and future
worlds.”
I hope and pray that we are listening to her.
I want to close this chapter with a clarion reminder from an
American musician John Denver, who wrote,
“Yes there still is time to turn around
And make all hatred cease
Let’s give another name to living
And we can call it peace.”

Chapter
11
RESOURCES FOR VEGETARIANISM
& VEGANISM
T hese days there are hundreds, if not thousands, of

websites, societies, groups, books, magazines, and
videos all devoted to vegan and vegetarian practices
and lifestyles. For more information, one only has to search
on Google. Below is a listing of just a few.
One very good source on vegan resources that I have come
across is the book Making Kind Choices by Ingrid Newkirk.
This book is a wealth of information. Others include:
o Prof. Gary Francione’s website, www.abolitionistapproach.
com,
o Prof. Glenn Paige’s website on the Global Center for Non-
killing, www.nonkilling.org,
o The Jiv Daya website, www.jivdaya.org,
o The website for the Physicians’ Committee for Responsible
medicine (PCRM), www.pcrm.org; they can also be reached
by phone at +1 202.686.2210.
Still others include:
o The website for the organization, People for the Ethical
Treatment of Animals (PETA), www.peta.org
o Farm Animal Rights Movement (FARM), www.farmusa.
org/about.htm, and at +1 301.530.1737
o Vegetarian Resource Group (VRG), www.vrg.org, and at +1
410.366.8343
o Compassion Over Killing (COK), www.cok.net
o Humane Society of the United States (HSUS), www.
humanesociety.org
o Poplar Spring Animal Sanctuary, www.animalsanctuary.org
o United Poultry Concerns (UPC), www.upc-online.org
o Vegan Society, www.vegansociety.com
o Vegetarian Society of DC (VSDC), www.vsdc.org, and at
+1 202.362.8349
o Jewish Vegetarians of North America (JVNA), www.
jewishveg.com
o Christian Vegetarian Association, www.christianveg.org
o Vegan Outreach, www.veganoutreach.org
o European Vegetarian and Animal News Agency (EVANA),
www.evana.org
o London Vegans, www.londonvegans.org.uk
o UK Vegetarians, www.vegetarian.org.uk
o Not Milk, www.notmilk.com
o China Study, a source for a whole-food, plant-based diet,
www.thechinastudy.com
o End Factory Farming, www.factoryfarming.org.uk
o Jain Vegans: Jain Vegans supports members of the Jain
community in the transition towards a plant-based low-himsa
lifestyle, and helps raise awareness about the abuse, violation
and killing of cows in milk production. You can find out
more about Jain Vegans online (www.jainvegans.org)
And additional helpful articles and resources can be found on
the following pages and sites:
o Natural Mom, a compendium of articles related to food
choices and parenting, www.naturalmom.com/milk.htm
o Earth Save, www.earthsave.org
o www.Vegan.com
o www.Supervegan.com
o www.GoVeg.com
o “vegetarian” page on Love to Know, www.vegetarian.
lovetoknow.com
Here is a fact that many may not know: 60 billion animals give
their lives annually for an industry that confines, tortures, and
brutally slaughters them to feed us and to make a profit.
Watch the documentary “Earthlings”, whichl looks in depth
at the daily horrors animals endure throughout the world and
you will likely have a change of heart about why one should
be vegan.
Finally, film actress and activist Alicia Silverstone has a fantastic
cookbook called The Kind Diet and has a website called The
Kind Life:http://thekindlife.com/.
And the Post Punk Kitchen has dozens of delicious recipes
and is full of extra resources:
http://www.theppk.com/
A general ignorance about vegetarianism means that eating
non-veg is taken for granted and so, many aspects of our daily
life contain animal products and by-products. It is extremely
disheartening that many companies are fooling vegetarians by
adding non-veg ingredients to day to day consumable products,
meaning that well-intentioned vegetarians unknowingly
participate in animal cruelty.
HOW TO BE A COMPASSIONATE CONSUMER?

Your choice as a consumer affects the lives (and deaths)
of millions of animals. By consciously avoiding the use of
animal-based products, you not only save animal lives, you set
an example to others and eventually persuade manufactures to
use alternatives.
When you buy animal-based products you are consciously
supporting and promoting the exploitation of animals. There
are many products in the market that are ostensibly vegetarian
but in fact contain animal-based ingredients. It is therefore
necessary to both recognize them yourself as well as alert
others to them. You should also examine the packaging;
for example —jewelry may not contain animal parts but if
it comes in a silk-lined, leather box, be sure to state your
objection, refuse the packaging, and deduct the cost of it from
your purchase.
In what ways can we productively raise consciousness about
animal-based products? The most common category with
animal products is to focus on food products. Write to leading
manufactures asking if their products contain animal parts and
also ask that this information should be clearly mentioned on
the label. Add as many signatures as you can to these letters. In
a country like India where a large percentage of the population
is vegetarian by the religion, and conviction, it is vital to have
this information available so that people do not violate their
faith unknowingly. Under the law, manufactures are obliged to
respond, as this is part of your right as a consumer.
Put together a list of common items that contain animal
ingredients and circulate it to societies, temples, animal welfare
groups, schools, and so on. If you can make an attractive
poster of this list, you can ask shops to display it in the store.
Involve the media in this campaign. Distribute the list
to newspapers, magazines and television stations. Find
sympathetic media people who will cover the issue. Continue
to write letters to the media on the subject. Target women’s
magazines for detailed coverage of information about milk,
baby food, and parenting.
Meet with retailers’ associations and request that since products
do not carry labels, shops should have separate vegetarian and
non-vegetarian sections or stickers to mark products. Provide
them copies of list of non-vegetarian items. When retailers
respond positively, give them positive reinforcement by doing
business there and encouraging others to shop there as well.
Publicize alternatives to non-vegetarian products and
manufactures within that products’ category whose products
do not contain animal parts.
When eating out, be sure to inform the management that you
are vegetarian or vegan. Point out if the vegetarian section is
inadequate. If you are vegan, carefully explain to the waiter
that in addition to refraining from meat and eggs, you also
do not want any cream, yogurt, butter, ghee, or cheese either
in or on your food. Since the avoidance of dairy products
is relatively new in India, you will need to stress the point
to avoid mix-ups from force of habit. Always confirm the
vegetarian-ness of the dish before ordering and again before
consuming.

Chapter
12
FINAL THOUGHTS, IDEAS &
PERSPECTIVES ABOUT AHIMSA
H uman beings are the most vicious and dangerous

species on this earth. Other catastrophes that cause
upheaval and violence include fires, floods, hurricanes,
tornadoes, dust storms, lighting strikes, earthquakes, tsunamis,
volcanoes, epidemics, land and mud slides—these are acts of
nature and not done by the hand of a god or omnipotent
superpower.
Non-human species (one to five-sensed being) basically cause
himsa for when seeking food for their own needs, but do very
little violence for other purposes.
In contrast, and by choice, human beings are the most vicious
and destructive species on this planet. Himsa by human beings
is mostly intentional and most devastating in scope. These
actions encompass war, personal and domestic violence,
terrorism, border and land disputes, human trafficking and
slavery, environmental and ecological destruction, for sport,
entertainment, business, food, medicine, and clothing, actions
to serve power, ego, greed, anger, religious supremacy, to
assert control and just for fun.
Himsa by human beings is most heinous in nature; newer forms
of himsa are invented every day and it keeps on increasing in
scope and size, but most of it is controllable and avoidable.
HIMSA COMMITTED BY A HUMAN AGENT
NON-
HUMAN
ACTION HUMAN
HARMED?
HARMED?
To enslave Yes Yes
Torture Yes Yes
Human trafficking Yes Yes
Vivisection in medical and other scientific
Yes Yes
training
Labor Yes Yes
Prostitution and sexual assault Yes Yes
Capital punishment Yes Yes
Legal penalties; prisons Yes Yes
Agriculture Yes Yes
Discrimination based on race, gender, age,
Yes No
religion, or other factors
Religious and cultural customs and
Yes Yes
celebrations
Genocide Yes Yes
For food No Yes
For transport of goods Some Yes
For medicines No Yes
For beauty aids No Yes
For furnishings and decorations No Yes
For clothing No Yes
For testing of machines, chemicals No Yes
Hunting No Yes
For recreation and entertainment Some Yes
In wars and battles Yes Yes
Ingredients in food and chemicals No Yes
In damage to the environment Yes Yes
Rodeo, cock and dog fighting, bull runs No Yes
In the circus Yes Yes
Human species are responsible for most of the large-scale

himsa that is committed each day.
In the United States, today, Americans eat one million animals
per hour every day.
Human actions have led to the extinction of mass numbers
of species.
GANDHI’S QUOTES ON JAINISM AND

NONVIOLENCE
“No religion of the world has explained the principle of non-
violence so deeply and systematically, with its applicability in
life as in Jainism...Bhagwan Mahaveer is sure to be respected
as the greatest authority on non-violence.”
“I say with conviction that the doctrine for which the name of
Lord Mahavir is glorified nowadays is the doctrine of Ahimsa.
If anyone has practiced to the fullest extent and has propagated
most the doctrine of Ahimsa, it was Lord Mahavira.”
On vivisection: “In trying to cure a body of its disease, the
medical science has totally disregarded the claims of the
sub-human condition. Man, instead of being the lord, and,
therefore, the protector of the lower animal kingdom, has
become its tyrant. Vivisection is the blackest of all the blackest
crimes that man is committing against God and his creation.
We should refuse to live if the price of living be the torture
of certain beings. It ill becomes us to invoke the blessings
of God, the compassionate, if in turn we will not practice
compassion towards our fellow creatures.”
US GRADUATING VETERINARIANS
INCLUDE NOTION OF AHIMSA IN REVISED
GRADUATION OATH
“Some serious good news for animals this holiday season
(December 2010): we’ve made a little bit of progress on
behalf of animals in the United States. The American
Veterinary Medical Association (AVMA) last week announced
the addition of the words ‘animal welfare’ in the oath taken by
new veterinarian graduates.
The concept of animal welfare is not new, but recognition by
an organization that represents US veterinarians is a huge step
forward for animals. The revised oath is as follows with the
additions in italics:
“Being admitted to the profession of veterinary medicine, I
solemnly swear to use my scientific knowledge and skills for
the benefit of society through the protection of animal health
and welfare, the prevention and relief of animal suffering, the
conservation of animal resources, the promotion of public
health, and the advancement of medical knowledge. I will
practice my profession conscientiously, with dignity, and in
keeping with the principles of veterinary medical ethics. I
accept as a lifelong obligation the continual improvement of
my professional knowledge and competence.’
Animal welfare can be defined as not just the physical but the
mental well-being of non-humans. Concern for a creature’s
psychological well-being implies recognition that an animal is
a sentient being with feelings of pain, pleasure, joy, sadness,
fear—all emotions. Before the 19th century, the idea of
animals having emotions wasn’t considered very much.
The semantics may seem minor but the implication is major.
AVMA Executive Board Chair, John R. Brooks issued a
statement. ‘The message is we as the AVMA and veterinarians
in general do recognize that protecting animal well-being is
what we’re all about,’ Brooks says.
Dr. J. Bruce Nixon, chairman-elect of the AVMA’s Animal
Welfare Commission said ‘From today forward, every graduate
entering our profession will swear an oath not only to protect
animal health but also welfare; to not only relieve animal
suffering but to prevent it. That’s a powerful statement defining
ourselves and our responsibilities, not a vague symbol.’
Change is an inevitable part of human existence. While it
often comes at a pace slightly faster than the state of inertia,
the revised oath is a beginning for animal welfare advocates.”
“Jain Practice of Ahimsa,” by Prof. Gary Francione
“For Jains, Ahimsa is the supreme principle, and yet we use
dairy products such as milk, Ghee and sweet not only in our
home but also in our temple rituals and religious (Swämivätslya
and Pärnä) dinner.
A cow is a five-sensed (Panchendriya) animal that also possesses
mind. Cruelty to five-sensed animals is considered the highest
sin as compared to the cruelty to vegetables and fewer sensed
insects. As per our scriptures, a person is destined to suffer
in the hell who hurts five-sensed animals. In this situation a
person acquires following sinful karma:
Narak Äyushya Karma (Future birth in Hell)—‘Panchendriya
Vadha, Mahä-ärambha, Mahä-parigraha, and Raudra
parinämathi Narak Äyushya Bandhäya chhe.’—Jain Darshan
by Muni Shri Nyäya Vijayji
Adattädäna Karma (Suffering karma due to stealing) - We are
responsible for stealing the cows’ milk without her permission
Antaräya karma (Suffering karma due to forceful separation)
—We are responsible for forcefully separating the mother and
child.”
According to the New York Times, there are now more than
six million Americans ( just about equal to or more than the
population of all the Jains in world ) who are vegan, who do not
use any animal products, including dairy products such as milk,
cheese, ice-cream, butter, or wear leather shoes or silk garments.
About ten to fifteen percent of Jain youth who attend the
YJA and YJP conventions are also vegan. No Jain youth in
America has denied the cruelty that exists in the American
dairy industry, or, in fact in dairy industries all around the
world. However, there is still a significant resistance among
the Jain adult population in America, India and the other
countries. The only argument they provide that we do not kill
the cow during milking operation.
For meat production, the cows are killed immediately. For
milk production, the cows are tortured for four years and
during this time their male babies are killed, and then they
are slaughtered after four to five years of their productive life.
From a cruelty point of view, what is the difference between
milk and meat production in this current situation? The dairy
cow has no chance to live her natural life. Please reflect on
this.
We earnestly request to the Jain community at large to study
the subject from a cruelty point of view. Significant literature
is available on the Internet and in bookstores worldwide;
additionally, the JAINA Education Committee can provide
some help to you.
I give great reverence to Gurudev Shri Chitrabhanuji and
Pramodaben for their total dedication to practice a vegan
lifestyle and spread the message of true Jain non-violence,
not only in America but throughout the world. I hope that
the other Jain scholars study this subject rationally from the
cruelty of Panchendriya and animals’ point of view. Hats off
to Gurudev Shri Chitrabhanuji and Pramodaben.
Hats off to several million vegan Americans.
Hats off to our vegan Jain youth”.
“The Startling Effects of Going Vegetarian for Just

One Day,” by Kathy Freston, on The Huffington
Post, posted April, 2009.
“Sometimes, solutions to the world’s biggest problems are
right in front of us. The following statistics are eye-opening,
to say the least.
I’ve written extensively on the consequences of eating
meat –on our health, our sense of ‘right living,’ and on the
environment. It is one of those daily practices that have such
a broad and deep effect that I think it merits looking at over
and over again, from all the different perspectives. Sometimes,
solutions to the world’s biggest problems are right in front of
us. The following statistics are eye-opening, to say the least.
If everyone went vegetarian just for one day, the U.S. would
save:
o 100 billion gallons of water, enough to supply all the homes
in New England for almost 4 months;
o 1.5 billion pounds of crops otherwise fed to livestock,
enough to feed the state of New Mexico for more than a
year;
o 70 million gallons of gas—enough to fuel all the cars of
Canada and Mexico combined with plenty to spare;
o 3 million acres of land, an area more than twice the size of
Delaware;
o 33 tons of antibiotics.
If everyone went vegetarian just for one day, the US would
prevent:
o Greenhouse gas emissions equivalent to 1.2 million tons of
CO2, as much as produced by all of France;
o 3 million tons of soil erosion and $70 million in resulting
economic damages;
o 4.5 million tons of animal excrement;
o Almost 7 tons of ammonia emissions, a major air pollutant.
My favorite statistic is this: According to Environmental
Defense, if every American skipped one meal of chicken per
week and substituted vegetarian foods instead, the carbon
dioxide savings would be the same as taking more than half a
million cars off of U.S. roads. See how easy it is to make an
impact?”
Other points:
Globally, we feed 756 million tons of grain to farmed animals.
As Princeton bioethicist Peter Singer notes in his new book,
if we fed that grain to the 1.4 billion people who are living in
abject poverty, each of them would be provided more than
half a ton of grain, or about 3 pounds of grain/day—that’s
twice the grain they would need to survive. And that doesn’t
even include the 225 million tons of soy that are produced
every year, almost all of which is fed to farmed animals”. He
further writes “The Treatment of Cows in India”
The treatment of the majority of cows in India is the worst,
for many areas of their life cycle. Only less than one percent
of cows get sheltered in animal shelter places called Pänjarä-
poles. Hence more animal shelters will not solve the problem.
The only rational solution to the problem is to eliminate
the root cause of the problem. Eliminate the dairy products
from our diets and religious rituals. Once the demand is
reduced, the supply will be reduced and in turn fewer cows
will be produced by dairy farmers, and hence less cruelty in
the world. This will also greatly help our environment. If we
consider carbon emissions, animal food contributes about
55% to the environment, while cars and other equipment
contribute the remaining 45% of the problem to the
environment.
Please reflect seriously on our religious practices under the
current environment. Do not follow the scriptures blindly,
otherwise our supreme ideal of nonviolence will not have any
meaningful value attached to it. America is a land where we
can practice our religion rationally. Our children will practice
our religion rationally but we will miss the opportunity if we
do not wake up.”
Original article (see below) by Mrs. Maneka Gandhi, a Cabinet
Minsiter in India , dated April 9, 2013. This was published
widely across India.
“I was born a Sikh but have always felt a Jain. It takes a million
rebirths to be lucky enough to be born a Jain. That is why I
feel upset when I see a Jain eating meat, running a leather,
mining, bone china or gelatin industry, buying silk, drinking
milk or buying Tirathankar statues on auction so that he/she
can put their name in a Jain temple.
More than any other religion, Jainism believes implicitly in the
law of karma. As you do, so shall you be done by. The lack of
knowledge about one’s actions – a child stamping on an ant,
for instance does not absolve you. Positive, beneficial actions
reap their own benefits. Negative hurt and pain causing ones
have their own reactions. One does not cancel out the other,
each has an impact on what will happen to you. The worst
karmic defilement of the soul takes place when one causes
hurt to any other creature. Mahavir’s words—‘You are that
which you intend to hit, injure, insult, torment, persecute,
torture, enslave or kill.’
Jain Dharma sees the whole universe as a great cosmic
mechanism and humans as part of that mechanism must
conduct ourselves in harmony and rhythm with it. Anything
said or done in this world is echoed back with the same
intensity. One could even say that the global ecological crisis
that is threatening the entire human race is the consequence of
echoing back our own negative thoughts, words and actions.
Each being is a vital thread in another’s life tapestry and our
lives are woven together for a reason—to survive and be happy.
Everything works according to its nature. But humans live out
of sync with the mechanism when we go against our qualities
of love, kindness and friendship for all living beings. When we
forget how so many invisible lives have made our single day
livable and comfortable then we imperil our own lives.
If we make the right choices we will get the right consequences.
Lord Mahavir says:
‘One who neglects or disregards the existence Of earth, water,
fire, air, vegetation and all other lives Disregards his own
existence Which is entwined with them.’
The best way to see that negative actions are kept to a
minimum is to think through your actions and see if they are
necessary to your existence. If you understand that each shoe,
wallet, steak or diamond will cost you several more rebirths in
very difficult conditions, would you do it?
Ahimsa means non-injury. Jains consider nonviolence to
be the most essential duty for everyone (ahinsā paramo
dharmaḥ,). It is an indispensable condition for liberation
from the cycle of reincarnation, the ultimate goal of
Jainism. According to Jainism every act by which a person
directly or indirectly supports killing or injury is violence
(himsa), which creates harmful karma. The aim of ahimsa
is to prevent the accumulation of such karma. Jains share
this goal with Hindus and Buddhists, but their approach is
particularly comprehensive. Their scrupulous and thorough
way of applying nonviolence to everyday activities and food
shapes their lives and is the most significant hallmark of Jain
identity.
The perfect Jain goes out of his way so as not to hurt even
small insects and other tiny animals, because harm caused by
carelessness is as reprehensible as harm caused by deliberate
action.
Jain vegetarianism is the best way to lessen evil. It is not just
a matter of not eating meat. It is eating less, eating your last
meal before sunset, eating while sharing, eating that which is
in season and local. This discipline and thoughtfulness about
food should extend to all areas of one’s life. To me it means
the training of the body and mind to appreciate everything –
want nothing.
An ideal Jain would live on fruit and those vegetables that
are taken from a plant without killing it – peas, tomatoes for
instance or vegetables that come only for a short season.
Rice and wheat are both fruit that come at the end of the
plant’s cycle. In the instructions for preventing unnecessary
violence against plants, are injunctions against root vegetables
such as potatoes, onions, roots and tubers, because tiny life
forms are injured when the plant is pulled up and because the
bulb is seen as a living being, as it is able to sprout. Honey is
forbidden, as its collection is violence against bees. Cooking
or eating at night is discouraged because insects are attracted
to the lamps or fire at night.
Jains believe that animals, plants, human beings contain living
souls. Each soul is of equal value and should be treated with
respect and compassion.
To injure any living being in one’s thought, speech, or action
constitutes violence, or Hinsa. The monk is enjoined not to
commit violence against any living being, including those
with one sense (Ekendiryas) and that are immobile (Sthavar),
such as plants or those organisms that have earth, water,
fire, or air as bodies. Lay Jains are forbidden from Himsa
against all mobile beings (Trasa), whether they have two
(Dwindriya), three (Trindriya), four (Chaturindriya), or five
(Panchendriya) senses (all mammals, birds, and fish). That
is why Jains who drink milk are unacceptable as Jains. The
production of milk demands major violence on cows. None
of them ‘give’ milk to you. You put her in a stall to stand
for 24 hours, impregnate her forcibly, and then take the milk
away from her baby. Those Jains who buy milk from the
market are even worse – because they take part in a system
that involves killing of the baby for leather, injecting the cow
with painful hormones and then killing her after her milk
dries up. Any attempt to rationalize the drinking of milk is
impossible.
The government itself says that the largest export of anything
in the country is cow leather—27,000 crores worth. There is
an inextricable relationship between the meat industry and
dairy with as much suffering and death in a glass of milk
as in a pound of steak. And the same goes for eggs. Even
the person who keeps only one cow must keep that cow
pregnant in order to get milk and this means a steady stream
of calves. Whenever a calf is separated from its mother, there
is tremendous suffering. Similarly, the shearing of sheep for
their wool involves unspeakable violence. The animals are
frightened and their bodies often cut and injured. Then they
are slaughtered. Silk is produced by boiling silk worms alive.
Some Jains argue that the use of animal products is traditional.
But tradition cannot define human conduct.
Jainism’s ethical principles are a matter of rational thought and
careful consideration and cannot be lulled into complacency
by tradition. There are Jains who say that we cannot live a
perfect life so compromises must be made. Jainism recognizes
that we cannot avoid all violence, which is why laypersons
are not required to eschew violence to immobile, one-sense
organisms. But if inability to avoid all Himsa means that dairy
or wool can be used, which involves injury and death on five-
sensed beings, then it must mean that flesh can be eaten as
well. Some Jains claim that it is not certain that it is wrong to
consume dairy or use wool. If we accept this reasoning, then
we can be used to say that there are no absolute moral truths
– including the basic truth of Ahimsa and the prohibition
against eating flesh. Some argue that it is inconvenient to be
vegan. Then why be Jain? Considerations of convenience
negate the religion itself. Both Svetambara and Digambara
are clear and in agreement that suffering and death imposed
on mobile beings is unacceptable. Jainism takes Ahimsa very
seriously.
Abstinence from killing other animals must be observed by
thought, word and deed—Mana, Vachana and Kaya. The
discipline imposed is purity of thought, word and deed. It
is not enough if one abstains from inflicting pain on other
beings; If you approve of such conduct in others, that approval
makes you responsible for the cruelty of killing practiced by
others. Do not kill nor kill through an agent nor approve the
evil deed. Since Jains are basically business people, look at
the industry you run and evaluate the suffering it causes. Is it
worth another thousand lives?”
We are all part of one family; our actions connect and influence
the lives of all of our family members”.
Paul Graham of Las Vegas writes “All animals are living,
breathing, conscious beings. Those raised for food are
routinely enslaved, exploited, tortured, and killed. The same
thing happens to animals on fur farms and in laboratories.
Society has used and abused animals for centuries for all sorts
of reasons, but none of which can be considered morally
justifiable. There is nothing ethical about the imprisonment
and murder of a sensient being. Meat and dairy not only
contributes to animal abuse, but hurts humans as well”.
H.H Dalai Lama on November 22, 2014 at Hindu conference
in India
Dalai Lama credited India for all the knowledge that Tibet and
Buddhists have, but said, “Ancient India was our guru. Not
modern India, it is too westernized ... It is not enough to carry
on puja and rituals. This nation produced great thinkers. Now
in every corner there is a temple. But places where one can
thinkor discuss are rare. India should remember and reinforce
its great tradition of tolerance and religious harmony and
think about why it has more temples than centers of learning.
He also said India should aim to form “India Towns” across
the world where they must open culture centers instead of
temples and “talk about ahimsa and religious harmony”. …..

Ahimsa Crisis

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AN AHIMSA CRISIS:

An Ahimsa Crisis: You Decide 1

An Ahimsa Crisis: You Decide 3

* First Edition 2016

* ISBN No. 978-93-81571-62-0

An Ahimsa Crisis: You Decide

10 An Ahimsa Crisis: You Decide

An Ahimsa Crisis: You Decide 11

An Ahimsa Crisis: You Decide 13

An Ahimsa Crisis: You Decide 17

18 An Ahimsa Crisis: You Decide

D r. Jain has been active in many religious and social

My Sincere MICHCHHAMI DUKHADAM

T he following chapters describe my lifetime observations

22 An Ahimsa Crisis: You Decide

An Ahimsa Crisis: You Decide 23

T his extraordinary book “An Ahimsa in Crisis: You

J ainism is the dharma of ahimsa. Although other spiritual

Jainism and Ahimsa

28 An Ahimsa Crisis: You Decide

An Ahimsa Crisis: You Decide 29

3 Pratiksha Ramkumar, “Beef exports up 44% in 4 years, India is top seller,”

30 An Ahimsa Crisis: You Decide

An Ahimsa Crisis: You Decide 31

Jainism and Veganism: Explanations That Do Not Work

32 An Ahimsa Crisis: You Decide

Philip Clayton, PhD

An Ahimsa Crisis: You Decide 41

44 An Ahimsa Crisis: You Decide

AN AHIMSA CRISIS: CONFLICT OR OPPORTUNITY—

T his book is about ahimsa (non-violence), the nonviolent

46 An Ahimsa Crisis: You Decide

An Ahimsa Crisis: You Decide 53

I ’d like to begin this chapter with a poem on ahimsa written

JAINISM: A LIVING TRADITION

Source: BBC web site.

THE CONNECTION BETWEEN AHIMSA AND

WHAT DIFFERENTIATES A JAIN FROM A NON-

FOUR STAGES OF KARMAS

For Jains, the guiding slogan and motto is “ahimsa parmo-

PICTURE OF A BOAT, a popular metaphor explaining the

HIMSA COMMITTED BY A HUMAN AGENT

68 An Ahimsa Crisis: You Decide

Now that we have established that ahimsa is the most humane

70 An Ahimsa Crisis: You Decide

1. Sthavara, or immobile, living beings that cannot move on

72 An Ahimsa Crisis: You Decide

THE BASIS OF AHIMSA IN JAINISM

In addition to this all-encompassing definition of ahimsa,

An Ahimsa Crisis: You Decide 75

THE TWO TYPES OF AHIMSA

Anivaarya/swaroopi is unavoidable himsa. This refers to himsa

THE INTENSITY, DEGREES, AND LEVEL OF

8. D.R. Mehta, “Comprehensive Concept of Ahimsa; Its Application in Real

84 An Ahimsa Crisis: You Decide

THE BROAD LANDSCAPE OF HIMSA

THE NET BENEFITS OF OBSERVING AHIMSA

JAIN SCRIPTURES ON AHIMSA

JAIN PRAYERS and THOUGHTS