SILVER FOILS ARE NOT VEGETARIAN
The silver foils are not very expensive. They are sold by weight. Ordinarily, you can buy a packet of 160 foils for a price between Rs.100 to 200. That is, approximately one rupee per foil. Not only the sweets, now a days it is also applied on fruits. Some Ayurvedic medicines also are wrapped in silver foils.
They are made by hammering thin sheets of silver in middle of booklets made of a bull's intestines. In other words, after slaughtering a bull, quickly his intestines are removed, and sold to the manufacturers of foils. The skins made of old intestines are of no use. Even one-day-old intestines can not be used, because within a few hours they stiffen.
The foil manufacturer removes blood and stools from the intestines, and cuts them into pieces. Then he puts one piece over another, making a booklet out of it. At his home, or in the factory, he puts one silver (or gold) sheet in-between each page. 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, or they do not let the foils move around inside. Because of the hammering, some tissues of the intestine mix with the foils. After that the foil manufacturer sells the bundle of foils to the sweets manufacturers. Some small foil manufacturers sell the foils to the temples.
This foil is not only dirty, it also is non-vegetarian. Even the meat-eaters do not eat intestines. Use of these foils turn even sweets into non-vegetarian food. A few years ago the Indian Airlines learned about this, and since then stopped using them on the sweets served in their planes.
Source of Silver Foil in Sweets
Indian Airlines, the domestic air-carrier of India had issued instructions to its suppliers to supply sweet without silver foil called VARAKH. Do you know why? Silver is widely used for various purposes in the market today.
Silver is considered precious and its utility is enormous. The reason behind this is that silver reflects back 95% of the light energy that falls on it. The silver foils used for edible purposes is called VARAKH So what's so special about VARAKH? If you keenly observe this VARAKH under a microscope don be perturbed if you happen to see traces of blood, stools and saliva of a cattle or ox.
VARAKH is a silver foil and we have no second questions on this, but to prepare this VARAKH important parts of the CATTLE/OX is made use of.
Intestines of Cattle/OX are obtained from the slaughterhouse. This is obtained after butchering to death the cattle/ox for beef and the part, which cannot be consumed: the intestines are pulled out of the animal and handed over to the manufacturers of VARAKH. Before handing over the intestines, they are washed in the slaughterhouse to get rid of the blood and other remains on these intestines in the limited facility that is present in the slaughterhouse. We are not sure how neatly this job is carried out. Intestines are cut into small pieces and then are bound together as pages in a notebook.
A silver block is placed in the middle of these bound intestines, and the whole thing is placed in a leather bag and sealed. Experts, who know how to make VARAKH, pound the bag with wooden sticks, till the entire bag flattens out. The silver block would by this time be turned into silver foil. This Silver foil would now be separated from the intestine pack and will be placed on paper.
This is VARAKH, which reaches the market ready for use. Even staunch vegetarians, who shy away from egg, unknowingly consume this as a part of sweet, pan and arecanut. Some unknowingly consume this because of the additional taste that VARAKH provides.
Now the question is "Why the intestines of the cattle/ox? Why not something else?" The reason behind using the intestines of the cattle/ox for preparing the VARAKH is because of the elasticity of the intestines. They do not get cut even after a severe pounding.
This aspect is brought out in the magazine "Beauty without cruelty" and the Television show of Maneka Gandhi, "Heads and Tails". In India, on an average an estimate indicates that 2,75,000 kilos of "VARAKH" is consumed. Can you estimate how many cattle/ox are sacrificed for just a bit of taste? If you are surprised as I am, after reading this article please inform as many as possible so as to ensure that we unknowingly don't consume beef.
Pan
By now, a pan-lover vegetarian person may have eaten equivalent of many miles of oxen intestines! For them, here is an another bad news - the Chuna that they apply on pan, also is not vegetarian! That 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 killing of many insects. This is no different from taking life of a goat or a pig. Everyone wants to live, no one likes the pain of death.
Indian Sweets and Varakh
Silver foil, or varakh, as it is generally known in India, adds glitter to Indian sweets, betel nut (Supari), Paan (betel-leaf), and fruits. It is also used in Ayurvedic medicines. The silver-topped sweet is even served as prashad in many temples and on auspicious and religious occasions. Varakh is also used in flavoured syrups as in Kesar (saffron) syrup.
If one observes Varakh under a microscope one will find traces of blood, stools and saliva of a cattle or an ox. Varakh is not derived from an animal source. However, a crucial material of animal origin, ox-gut, is used in its manufacture. This ox-gut is obtained from the slaughterhouse.
The intestine (ox-gut), smeared with blood and mucus, is pulled out from the slaughtered animal by the butcher at the slaughterhouse, and sold for the specific purpose. This is then taken away to be cleaned and used in the manufacture of Varakh. The gut of an average cow, measuring 540 inches in length and 3 inches in diameter, is cut open into a piece measuring 540" x 10". From this, strips of 9" x 10" are cut to give approximately 60 pieces of ox-gut, which are then piled on top of each other and bound to form a book of 171 leaves.
Next, small thin strips of silver are placed between the sheets and the book slipped into a leather pouch. These bundles are hammered continuously for a day to produce extremely thin foils of silver of 3" x 5".
The leather and ox-gut, being supple, can withstand the intense manual hammering for up to 8 hours a day till such time as the silver is beaten to the desired thickness. When ready, the foil is carefully lifted from between the leaves of ox-gut and placed between sheets of paper to be sold to the sweet shops. A booklet of 160 foils weighs approximately 10 grams and costs few hundred rupees.
To make a single booklet of 171 sheets, the guts of 3 cows are used. And the yield per book is generally 160 foils of silver, the rest of which may be damaged or unfit for use. Thus one book, used on an average of 300 days of the year yields approximately 48,000 foils of silver which means that each ox-gut yields an estimated 16,000 foils.
The leather used for the pouch to hold the book (made from ox-gut), is cowhide or calf leather, and uses about 232 sq. inches of material. Assuming the size of an average cowhide to be 18 sq. ft or 2,600 sq. Inches, the yield per hide will be approximately 10 leather pouches.
Usually 4 foils are used per kilograms of sweets and the ox-gut of one cow is used to produce foil for approximately 4,000 kilograms of sweets. It is estimated that the average consumption of sweets by a middle class family of four in India is about 100 kilograms per year.
Thus, an average middle class Indian family of four consuming approximately 100 kg of sweets per year for forty years consumes silver foil produced with the gut of 3 cows and one-tenth of a cowhide!
In India 275 tons of silver is transformed into Varakh that utilises the intestines of 516,000 cows and calf leather of 17,200 animals each year.
Silver Foil Maker From Hyderabad a small cilip.
http://www.youtube.com/watch?v=f_gSNSwhTd4
Tuesday, December 22, 2009
is wine & alcohol vegetarian
How Alcohol Works
If you have ever seen a person who has had too much to drink, you know that alcohol is a drug that has widespread effects on the body, and the effects vary from person to person. People who drink might be the "life of the party" or they might become sad and droopy. Their speech may slur and they may have trouble walking. It all depends on the amount of alcohol consumed, a person's history with alcohol and a person's personality.
Even though you have seen the physical and behavioral changes, you might wonder exactly how alcohol works on the body to produce those effects. What is alcohol? How does the body process it? How does the chemistry of alcohol work on the chemistry of the brain? In this article, we will examine all of the ways in which alcohol affects the human body.
What is Alcohol?In order to understand alcohol's effects on the body, it is helpful to understand the nature of alcohol as a chemical, so let's take a look...
Here are several facts:
Alcohol is a clear liquid at room temperature.
Alcohol is less dense and evaporates at a lower temperature than water (this property allows it to be distilled -- by heating a water and alcohol mixture, the alcohol evaporates first).
Alcohol dissolves easily in water.
Alcohol is flammable (so flammable that it can be used as a fuel).
Alcohol can be made by four different methods:
Fermentation of fruit or grain mixtures
Distillation of fermented fruit or grain mixtures (Spirits such as whiskey, rum, vodka and gin are distilled.)
Chemical modification of fossil fuels such as oil, natural gas or coal (industrial alcohol)
Chemical combination of hydrogen with carbon monoxide (methanol or wood alcohol)
Ethyl AlcoholThe alcohol found in alcoholic beverages is ethyl alcohol (ethanol). The molecular structure of ethanol looks like this:
HH3 C - C - O - HH
In this structure, C is carbon, H is hydrogen, O is oxygen and the hyphens are the chemical bonds between the atoms. For purposes of clarity, the bonds between the three hydrogen atoms and the left carbon atom are not shown. The OH (O-H) group on the molecule is what gives it the specific chemical properties of an alcohol. For the remainder of this article, when we say "alcohol," we mean ethanol.
You will not find pure alcohol in most drinks; drinking pure alcohol can be deadly because it only takes a few ounces of pure alcohol to quickly raise the blood alcohol level into the danger zone. For various types of beverages, the ethanol concentration (by volume) is as follows:
Beer = 4 to 6 percent (average of about 4.5 percent)
Wine = 7 to 15 percent (average of about 11 percent)
Champage = 8 to 14 percent (average of about 12 percent)
Distilled spirits (e.g. rum, gin, vodka, whiskey) = 40 to 95 percent
Most of the typical spirits purchased in liquor stores are 40 percent alcohol.
Some highly concentrated forms of rum and whisky (75 to 90 percent) can be purchased in liquor stores.
Some highly concentrated forms of whiskey (i.e. moonshine) can be made and/or purchased illegally. How Alcohol Enters the Body
When a person drinks an alcoholic beverage, about 20 percent of the alcohol is absorbed in the stomach and about 80 percent is absorbed in the small intestine. How fast the alcohol is absorbed depends upon several things:
The concentration of alcohol in the beverage - The greater the concentration, the faster the absorption.
The type of drink - Carbonated beverages tend to speed up the absorption of alcohol.
Whether the stomach is full or empty - Food slows down alcohol absorption. After absorption, the alcohol enters the bloodstream and dissolves in the water of the blood- The blood carries the alcohol throughout the body. The alcohol from the blood then enters and dissolves in the water inside each tissue of the body (except fat tissue, as alcohol cannot dissolve in fat). Once inside the tissues, alcohol exerts its effects on the body. The observed effects depend directly on the blood alcohol concentration (BAC), which is related to the amount of alcohol consumed. The BAC can rise significantly within 20 minutes after having a drink.
How Alcohol Leaves the BodyOnce absorbed by the bloodstream, the alcohol leaves the body in three ways:
The kinney eliminates 5 percent of alcohol in the urine.
The lungs exhale 5 percent of alcohol, which can be detected by breathalyzer
The liver chemically breaks down the remaining alcohol into acetic acid. As a rule of thumb, an average person can eliminate 0.5 oz (15 ml) of alcohol per hour. So, it would take approximately one hour to eliminate the alcohol from a 12 oz (355 ml) can of beer.
The BAC increases when the body absorbs alcohol faster than it can eliminate it. So, because the body can only eliminate about one dose of alcohol per hour, drinking several drinks in an hour will increase your BAC much more than having one drink over a period of an hour or more.
The Effects of Alcohol
If you have seen someone who has had too much to drink, you've probably noticed definite changes in that person's performance and behavior. The body responds to alcohol in stages, which correspond to an increase in BAC: 1. Euphoria (BAC = 0.03 to 0.12 percent)
They become more self-confident or daring.
Their attention span shortens.
They may look flushed.
Their judgement is not as good -- they may say the first thought that comes to mind, rather than an appropriate comment for the given situation.
They have trouble with fine movements, such as writing or signing their name. 2. Excitement (BAC = 0.09 to 0.25 percent)
They become sleepy.
They have trouble understanding or remembering things (even recent events).
They do not react to situations as quickly (if they spill a drink they may just stare at it).
Their body movements are uncoordinated.
They begin to lose their balance easily.
Their vision becomes blurry.
They may have trouble sensing things (hearing, tasting, feeling, etc.). 3. Confusion (BAC = 0.18 to 0.30 percent)
They are confused -- might not know where they are or what they are doing.
They are dizzy and may stagger.
They may be highly emotional -- aggressive, withdrawn or overly affectionate.
They cannot see clearly.
They are sleepy.
They have slurred speech.
They have uncoordinated movements (trouble catching an object thrown to them).
They may not feel pain as readily as a sober person. 4. Stupor (BAC = 0.25 to 0.4 percent)
They can barely move at all.
They cannot respond to stimuli.
They cannot stand or walk.
They may vomit.
They may lapse in and out of consciousness. 5. Coma (BAC = 0.35 to 0.50 percent)
They are unconscious.
Their reflexes are depressed (i.e. their pupils do not respond appropriately to changes in light.
They feel cool (lower-than-normal body temperature).
Their breathing is slower and more shallow.
Their heart rate may slow.
They may die. 6. Death (BAC more than 0.50 percent) - The person usually stops breathing and dies.
IS WINE VEGETARIAN?
Here is the result of a study by a Carolina Pyevich.
Although wine usually contains only grapes, yeast and a small amount of sulphites, which are added and created during fermentation, the processing of wine introduces small amount of substances not acceptable to vegetarians and vegans. Every wine is different and no uniform formula exists for producing them. A clarifying or fining agent makes wine clear by removing proteins from it. If left in the wine, thest proteins would denature and form long molecule strands. That would result in wine to be hazy or having loose sediments floating in it. The agents eventually settle out of the wine. Different proteins serve as clarifying agents depending upon both the type of wine and the desired flavour.
Some clarifiers are animal -based products and others are earth-based. Common animal-based agents are egg white, milk, casein, gelatin and ising glass. Gelatin is derived from the skin of connective tissues of pigs and cows. Ising glass is prepared from the bladder of sturgeon fish. Bentonite, a clear earth product serves as a common fining agent. Organic protein agents are more likely to be used in the clarification of premium wines which cost more than $7 a bottle. Egg whites obtained rom chicken eggs are used for red wine clarification. Wine makers in France (Burgundy) commonly utilize egg whites in their production of expensive wines.
Large producers of wine in the United States usually implement potassium caseinate as a substitute for eggs. Whole milk and casein are two other fining agents used in some red wines. Gelatin can clarify either white or red wine or beer. Gelatin pulls suspended material out of wine and less expensive wines use this process. Ising glass is used to fine selected white wines. Germany is one of the countries that uses this technique. American wineries also use this material to clarify white wine or chardonnay. The most popular substance used to remove the proteins of domestically produced white wines is bentonite. It is used to fine most inexpensive wines. Another fining agent of concern to vegetarians is blood. Although blood of large mammals may serve as clarifier in some of the Mediterranean countries, its use is forbidden in United States and France.
Both the clarifying agents and removed proteins coagulate on the bottom of the wine tank or barrel, from where they are removed. The ingredient list will not state the clarifier because it is removed from the final product. Kosher wine is a specialty item and it is produced directly from Kosher market. These wines may be more likely to avoid the use of animal-based clarifying agents, but not all do so. The Union of Orthodox Jewish Congregations stated that a wine could theoretically be certified as Kosher if it contains egg whites or if the gelatin were completely removed from the final product. Paper is yet another agent sometimes used to clarify Kosher wine, as the impurities adhere to the paper.
IS ALCOHOL VEGETARIAN - NO
Alcohol, Beer, Ale, and Wines are made with Fish glue, Pepsin, Peptone, Lactic acid, Lactose, Glycerin, Gelatin, Egg white, Albumin, Isinglass lactic acid, and / or malo-lactic bacteria.
Some years ago The Center for Science in the Public Interest compiled a list of well over a hundred additives permissible in various alcoholic beverages. These ingredients were not required to be declared on the label. Strictly from a vegetarian standpoint, some are obviously animal, some are suspect, and some can be made either from animal or other sources. These additives include fish glue, pepsin (stomach extract), peptone (product of pepsin acting on albumin), lactic acid, lactose, glycerin, and gelatine for beer and/or ale. Wines fare no better, with gelatine, egg white or albumin from egg white, isinglass (sturgeon's bladder), lactic acid, and Malo-lactic bacteria.
The other additives include ingredients such as enzymes to convert starch into sugar; clarifying, chill-proofing, foam stabilizing and anti-gushing agents; antioxidant; anti-microbial preservative; artificial colors; plus of course natural and artificial flavors. Who needs them? Finally, Alcohol results in the death of innumerable Jivas but being intoxicating, it also destroys the power of discrimination, creates delusion in wisdom, harms health and can bring about an end to family happiness and tranquility.
If you have ever seen a person who has had too much to drink, you know that alcohol is a drug that has widespread effects on the body, and the effects vary from person to person. People who drink might be the "life of the party" or they might become sad and droopy. Their speech may slur and they may have trouble walking. It all depends on the amount of alcohol consumed, a person's history with alcohol and a person's personality.
Even though you have seen the physical and behavioral changes, you might wonder exactly how alcohol works on the body to produce those effects. What is alcohol? How does the body process it? How does the chemistry of alcohol work on the chemistry of the brain? In this article, we will examine all of the ways in which alcohol affects the human body.
What is Alcohol?In order to understand alcohol's effects on the body, it is helpful to understand the nature of alcohol as a chemical, so let's take a look...
Here are several facts:
Alcohol is a clear liquid at room temperature.
Alcohol is less dense and evaporates at a lower temperature than water (this property allows it to be distilled -- by heating a water and alcohol mixture, the alcohol evaporates first).
Alcohol dissolves easily in water.
Alcohol is flammable (so flammable that it can be used as a fuel).
Alcohol can be made by four different methods:
Fermentation of fruit or grain mixtures
Distillation of fermented fruit or grain mixtures (Spirits such as whiskey, rum, vodka and gin are distilled.)
Chemical modification of fossil fuels such as oil, natural gas or coal (industrial alcohol)
Chemical combination of hydrogen with carbon monoxide (methanol or wood alcohol)
Ethyl AlcoholThe alcohol found in alcoholic beverages is ethyl alcohol (ethanol). The molecular structure of ethanol looks like this:
HH3 C - C - O - HH
In this structure, C is carbon, H is hydrogen, O is oxygen and the hyphens are the chemical bonds between the atoms. For purposes of clarity, the bonds between the three hydrogen atoms and the left carbon atom are not shown. The OH (O-H) group on the molecule is what gives it the specific chemical properties of an alcohol. For the remainder of this article, when we say "alcohol," we mean ethanol.
You will not find pure alcohol in most drinks; drinking pure alcohol can be deadly because it only takes a few ounces of pure alcohol to quickly raise the blood alcohol level into the danger zone. For various types of beverages, the ethanol concentration (by volume) is as follows:
Beer = 4 to 6 percent (average of about 4.5 percent)
Wine = 7 to 15 percent (average of about 11 percent)
Champage = 8 to 14 percent (average of about 12 percent)
Distilled spirits (e.g. rum, gin, vodka, whiskey) = 40 to 95 percent
Most of the typical spirits purchased in liquor stores are 40 percent alcohol.
Some highly concentrated forms of rum and whisky (75 to 90 percent) can be purchased in liquor stores.
Some highly concentrated forms of whiskey (i.e. moonshine) can be made and/or purchased illegally. How Alcohol Enters the Body
When a person drinks an alcoholic beverage, about 20 percent of the alcohol is absorbed in the stomach and about 80 percent is absorbed in the small intestine. How fast the alcohol is absorbed depends upon several things:
The concentration of alcohol in the beverage - The greater the concentration, the faster the absorption.
The type of drink - Carbonated beverages tend to speed up the absorption of alcohol.
Whether the stomach is full or empty - Food slows down alcohol absorption. After absorption, the alcohol enters the bloodstream and dissolves in the water of the blood- The blood carries the alcohol throughout the body. The alcohol from the blood then enters and dissolves in the water inside each tissue of the body (except fat tissue, as alcohol cannot dissolve in fat). Once inside the tissues, alcohol exerts its effects on the body. The observed effects depend directly on the blood alcohol concentration (BAC), which is related to the amount of alcohol consumed. The BAC can rise significantly within 20 minutes after having a drink.
How Alcohol Leaves the BodyOnce absorbed by the bloodstream, the alcohol leaves the body in three ways:
The kinney eliminates 5 percent of alcohol in the urine.
The lungs exhale 5 percent of alcohol, which can be detected by breathalyzer
The liver chemically breaks down the remaining alcohol into acetic acid. As a rule of thumb, an average person can eliminate 0.5 oz (15 ml) of alcohol per hour. So, it would take approximately one hour to eliminate the alcohol from a 12 oz (355 ml) can of beer.
The BAC increases when the body absorbs alcohol faster than it can eliminate it. So, because the body can only eliminate about one dose of alcohol per hour, drinking several drinks in an hour will increase your BAC much more than having one drink over a period of an hour or more.
The Effects of Alcohol
If you have seen someone who has had too much to drink, you've probably noticed definite changes in that person's performance and behavior. The body responds to alcohol in stages, which correspond to an increase in BAC: 1. Euphoria (BAC = 0.03 to 0.12 percent)
They become more self-confident or daring.
Their attention span shortens.
They may look flushed.
Their judgement is not as good -- they may say the first thought that comes to mind, rather than an appropriate comment for the given situation.
They have trouble with fine movements, such as writing or signing their name. 2. Excitement (BAC = 0.09 to 0.25 percent)
They become sleepy.
They have trouble understanding or remembering things (even recent events).
They do not react to situations as quickly (if they spill a drink they may just stare at it).
Their body movements are uncoordinated.
They begin to lose their balance easily.
Their vision becomes blurry.
They may have trouble sensing things (hearing, tasting, feeling, etc.). 3. Confusion (BAC = 0.18 to 0.30 percent)
They are confused -- might not know where they are or what they are doing.
They are dizzy and may stagger.
They may be highly emotional -- aggressive, withdrawn or overly affectionate.
They cannot see clearly.
They are sleepy.
They have slurred speech.
They have uncoordinated movements (trouble catching an object thrown to them).
They may not feel pain as readily as a sober person. 4. Stupor (BAC = 0.25 to 0.4 percent)
They can barely move at all.
They cannot respond to stimuli.
They cannot stand or walk.
They may vomit.
They may lapse in and out of consciousness. 5. Coma (BAC = 0.35 to 0.50 percent)
They are unconscious.
Their reflexes are depressed (i.e. their pupils do not respond appropriately to changes in light.
They feel cool (lower-than-normal body temperature).
Their breathing is slower and more shallow.
Their heart rate may slow.
They may die. 6. Death (BAC more than 0.50 percent) - The person usually stops breathing and dies.
IS WINE VEGETARIAN?
Here is the result of a study by a Carolina Pyevich.
Although wine usually contains only grapes, yeast and a small amount of sulphites, which are added and created during fermentation, the processing of wine introduces small amount of substances not acceptable to vegetarians and vegans. Every wine is different and no uniform formula exists for producing them. A clarifying or fining agent makes wine clear by removing proteins from it. If left in the wine, thest proteins would denature and form long molecule strands. That would result in wine to be hazy or having loose sediments floating in it. The agents eventually settle out of the wine. Different proteins serve as clarifying agents depending upon both the type of wine and the desired flavour.
Some clarifiers are animal -based products and others are earth-based. Common animal-based agents are egg white, milk, casein, gelatin and ising glass. Gelatin is derived from the skin of connective tissues of pigs and cows. Ising glass is prepared from the bladder of sturgeon fish. Bentonite, a clear earth product serves as a common fining agent. Organic protein agents are more likely to be used in the clarification of premium wines which cost more than $7 a bottle. Egg whites obtained rom chicken eggs are used for red wine clarification. Wine makers in France (Burgundy) commonly utilize egg whites in their production of expensive wines.
Large producers of wine in the United States usually implement potassium caseinate as a substitute for eggs. Whole milk and casein are two other fining agents used in some red wines. Gelatin can clarify either white or red wine or beer. Gelatin pulls suspended material out of wine and less expensive wines use this process. Ising glass is used to fine selected white wines. Germany is one of the countries that uses this technique. American wineries also use this material to clarify white wine or chardonnay. The most popular substance used to remove the proteins of domestically produced white wines is bentonite. It is used to fine most inexpensive wines. Another fining agent of concern to vegetarians is blood. Although blood of large mammals may serve as clarifier in some of the Mediterranean countries, its use is forbidden in United States and France.
Both the clarifying agents and removed proteins coagulate on the bottom of the wine tank or barrel, from where they are removed. The ingredient list will not state the clarifier because it is removed from the final product. Kosher wine is a specialty item and it is produced directly from Kosher market. These wines may be more likely to avoid the use of animal-based clarifying agents, but not all do so. The Union of Orthodox Jewish Congregations stated that a wine could theoretically be certified as Kosher if it contains egg whites or if the gelatin were completely removed from the final product. Paper is yet another agent sometimes used to clarify Kosher wine, as the impurities adhere to the paper.
IS ALCOHOL VEGETARIAN - NO
Alcohol, Beer, Ale, and Wines are made with Fish glue, Pepsin, Peptone, Lactic acid, Lactose, Glycerin, Gelatin, Egg white, Albumin, Isinglass lactic acid, and / or malo-lactic bacteria.
Some years ago The Center for Science in the Public Interest compiled a list of well over a hundred additives permissible in various alcoholic beverages. These ingredients were not required to be declared on the label. Strictly from a vegetarian standpoint, some are obviously animal, some are suspect, and some can be made either from animal or other sources. These additives include fish glue, pepsin (stomach extract), peptone (product of pepsin acting on albumin), lactic acid, lactose, glycerin, and gelatine for beer and/or ale. Wines fare no better, with gelatine, egg white or albumin from egg white, isinglass (sturgeon's bladder), lactic acid, and Malo-lactic bacteria.
The other additives include ingredients such as enzymes to convert starch into sugar; clarifying, chill-proofing, foam stabilizing and anti-gushing agents; antioxidant; anti-microbial preservative; artificial colors; plus of course natural and artificial flavors. Who needs them? Finally, Alcohol results in the death of innumerable Jivas but being intoxicating, it also destroys the power of discrimination, creates delusion in wisdom, harms health and can bring about an end to family happiness and tranquility.
eggs are non vegetarian
Are eggs vegetarian?
There seems to be a lot of confusion as to whether eggs are or are not vegetarian. In Sikhi our rehit says we should not eat egg, be it processed, i.e. in cakes etc, or whole, as in an omelette, this is enough for us but for those that want a few more scientific facts, read on. This is a section taken from a Jainism article on meat and eggs. It has some interesting points and describes why eggs are not vegetarian. Facts about Eggs Do you remember as a child your mother telling you not to eat cakes or pastries that had eggs because you are a vegetarian? Many times I have heard people saying, eggs are vegetarian food and are good for health so we eat it. The myth about vegetarian eggs and its health-promoting qualities are misleading. Its consumption by so many vegetarians is really shocking. The ignorance of such matter has spread so far that people resist believing that an egg has potential life and that an egg has an unborn chick within its shell. Man's desires for food has made him go to extremes and leading him to eat those foods that are coloured with violence and pain. Nature has its reason for eggs, not by way of food for man but as an important link in the reproductive system of hens. It is the craving for violent food that actually numbs the feeling and thinking capacity of the human being. He ignores going deep into the subject and shuns the truth of the matter. But how long will he remain in darkness? For facts are facts and they will never change whether he accepts it or not. Let us look at some facts about eggs and remove the ignorance that prevails in our mind. The facts you are about to read are taken from the book Hundred Facts about Eggs by Dr. Nemi Chand. Eggs of all birds are structurally alike (See the McDonald Encyclopaedia of Birds of the World, Page 30-31). Their internal structure is meant for reproduction of progeny and not for human consumption. By eating eggs, man has reverted to the hunting stage of his civilisation. He is meddling both with nature and with the reproductive system. The egg is totally forbidden for those who believe in non-violence. Right from the rearing of hens to the hatching of their eggs, there is violence all over. A visit to any poultry farm will support this fact. In poultry farms, hens are considered no better than egg-producing machines. They are confined to a narrow space of 15" x 19" in the midst of several hardships and tensions that are naturally passed on to the blood and system of those who eat their eggs and turn them into imbalance personalities. Chickens are housed in small-congested cages known as chickenhavens. Due to shortage of space, they naturally become violent, offensive, obsessed and quarrelsome. They attack one another in a barbarous manner. So they are de-beaked. Due to de-beaking, they are unable even to drink water. Do we not realise the cause of our present widespread complexes, aggressiveness and suffering in the chicken-havens? As mentioned earlier, hens are de-beaked to prevent them from fighting and wounding one another.
The de-beaking is done in brown light, especially during the night when hens become almost blind. The lower beak is cut. If any mistake is made, the hen is deprived of food for the rest of her life. The hen has to starve at least for three days due to the wounded beak. Wouldn't this act of cruelty affect the egg-eater? Hens are given five kinds of violent-generating foods: bone meal, blood-meal, excreta-food, meat-meal and fish-meal. Can we dare to call eggs vegetarian food even after learning this? The term vegetarian egg is a first-rate misnomer. The purpose of a fertile egg is to animate life, but an infertile egg has no such purpose and as such should be considered totally inedible. Battery and factory eggs are harmful to health. It is better that we abstain ourselves from eating them. The egg produced without any contact with the male bird (and thus producing an infertile egg) is also animate because it is born out of the hen's body with its blood and cells. Therefore, its consumption is 100% non-vegetarian. According to the famous American scientist Mr. Philip J. Scamble, no egg is without life in it. The scientists at Michigan University in America have proven it beyond doubt that no egg - fertile or infertile - is without life (inanimate). The hen gives infertile eggs during the absence of the male bird. But it has been observed that she gives an infertile egg before the day of contact with the male bird - and also the next day. In other words, she can give a fertile egg even without contact with a male bird. On the fifth day, again she gives a fertile egg. This means that the semen of the male bird remains lying in her body for a considerable duration. In some cases, this duration has been observed to be as long as even six months. A fertilised egg is a pre-birth stage of a chicken; unfertilised eggs are the result of the sexual cycle of a hen and very unnatural. Both are non-vegetarian food. Victoria Moran, the author of the book Compassion:
The Ultimate Ethics says, to eat fertilised egg is in fact to consume a chicken before its birth (The Ethic on borderline). I was told that an unfertilised egg is the product of a bird's sexual cycle and can hardly be regarded as natural food for Man. Whether the egg is fertile or infertile, life is essentially there; and it has all the symptoms of life, such as respiration, brain, feeding ability, etc. There are 15,000 porous-breathing holes on the shell, the cover of the egg. The egg begins to rot at a temperature of less than 8^ Celsius, 00^ Fahrenheit. When it begins this process, its rotting manifests itself through evaporation of the water content. The egg becomes infected by germs and thus becomes diseased. The progress of the rotting soon reaches the shell of the egg. Eggs contain cholesterol in large quantities. The yellow bulk of the egg is the major source of cholesterol. Cholesterol narrows down the arteries and may eventually lead to a heart attack or to paralysis. Eating eggs may also lead to rheumatism and gout that can cause serious and painful joints in old age. All the above facts lead to prove that eggs are not vegetarian and so let us re-think about the issue of eggs and realise that a balanced vegetarian diet contains an abundance of health protecting nutrients and fibres without eggs.
http://abafna.googlepages.com/egg.pdf
There seems to be a lot of confusion as to whether eggs are or are not vegetarian. In Sikhi our rehit says we should not eat egg, be it processed, i.e. in cakes etc, or whole, as in an omelette, this is enough for us but for those that want a few more scientific facts, read on. This is a section taken from a Jainism article on meat and eggs. It has some interesting points and describes why eggs are not vegetarian. Facts about Eggs Do you remember as a child your mother telling you not to eat cakes or pastries that had eggs because you are a vegetarian? Many times I have heard people saying, eggs are vegetarian food and are good for health so we eat it. The myth about vegetarian eggs and its health-promoting qualities are misleading. Its consumption by so many vegetarians is really shocking. The ignorance of such matter has spread so far that people resist believing that an egg has potential life and that an egg has an unborn chick within its shell. Man's desires for food has made him go to extremes and leading him to eat those foods that are coloured with violence and pain. Nature has its reason for eggs, not by way of food for man but as an important link in the reproductive system of hens. It is the craving for violent food that actually numbs the feeling and thinking capacity of the human being. He ignores going deep into the subject and shuns the truth of the matter. But how long will he remain in darkness? For facts are facts and they will never change whether he accepts it or not. Let us look at some facts about eggs and remove the ignorance that prevails in our mind. The facts you are about to read are taken from the book Hundred Facts about Eggs by Dr. Nemi Chand. Eggs of all birds are structurally alike (See the McDonald Encyclopaedia of Birds of the World, Page 30-31). Their internal structure is meant for reproduction of progeny and not for human consumption. By eating eggs, man has reverted to the hunting stage of his civilisation. He is meddling both with nature and with the reproductive system. The egg is totally forbidden for those who believe in non-violence. Right from the rearing of hens to the hatching of their eggs, there is violence all over. A visit to any poultry farm will support this fact. In poultry farms, hens are considered no better than egg-producing machines. They are confined to a narrow space of 15" x 19" in the midst of several hardships and tensions that are naturally passed on to the blood and system of those who eat their eggs and turn them into imbalance personalities. Chickens are housed in small-congested cages known as chickenhavens. Due to shortage of space, they naturally become violent, offensive, obsessed and quarrelsome. They attack one another in a barbarous manner. So they are de-beaked. Due to de-beaking, they are unable even to drink water. Do we not realise the cause of our present widespread complexes, aggressiveness and suffering in the chicken-havens? As mentioned earlier, hens are de-beaked to prevent them from fighting and wounding one another.
The de-beaking is done in brown light, especially during the night when hens become almost blind. The lower beak is cut. If any mistake is made, the hen is deprived of food for the rest of her life. The hen has to starve at least for three days due to the wounded beak. Wouldn't this act of cruelty affect the egg-eater? Hens are given five kinds of violent-generating foods: bone meal, blood-meal, excreta-food, meat-meal and fish-meal. Can we dare to call eggs vegetarian food even after learning this? The term vegetarian egg is a first-rate misnomer. The purpose of a fertile egg is to animate life, but an infertile egg has no such purpose and as such should be considered totally inedible. Battery and factory eggs are harmful to health. It is better that we abstain ourselves from eating them. The egg produced without any contact with the male bird (and thus producing an infertile egg) is also animate because it is born out of the hen's body with its blood and cells. Therefore, its consumption is 100% non-vegetarian. According to the famous American scientist Mr. Philip J. Scamble, no egg is without life in it. The scientists at Michigan University in America have proven it beyond doubt that no egg - fertile or infertile - is without life (inanimate). The hen gives infertile eggs during the absence of the male bird. But it has been observed that she gives an infertile egg before the day of contact with the male bird - and also the next day. In other words, she can give a fertile egg even without contact with a male bird. On the fifth day, again she gives a fertile egg. This means that the semen of the male bird remains lying in her body for a considerable duration. In some cases, this duration has been observed to be as long as even six months. A fertilised egg is a pre-birth stage of a chicken; unfertilised eggs are the result of the sexual cycle of a hen and very unnatural. Both are non-vegetarian food. Victoria Moran, the author of the book Compassion:
The Ultimate Ethics says, to eat fertilised egg is in fact to consume a chicken before its birth (The Ethic on borderline). I was told that an unfertilised egg is the product of a bird's sexual cycle and can hardly be regarded as natural food for Man. Whether the egg is fertile or infertile, life is essentially there; and it has all the symptoms of life, such as respiration, brain, feeding ability, etc. There are 15,000 porous-breathing holes on the shell, the cover of the egg. The egg begins to rot at a temperature of less than 8^ Celsius, 00^ Fahrenheit. When it begins this process, its rotting manifests itself through evaporation of the water content. The egg becomes infected by germs and thus becomes diseased. The progress of the rotting soon reaches the shell of the egg. Eggs contain cholesterol in large quantities. The yellow bulk of the egg is the major source of cholesterol. Cholesterol narrows down the arteries and may eventually lead to a heart attack or to paralysis. Eating eggs may also lead to rheumatism and gout that can cause serious and painful joints in old age. All the above facts lead to prove that eggs are not vegetarian and so let us re-think about the issue of eggs and realise that a balanced vegetarian diet contains an abundance of health protecting nutrients and fibres without eggs.
http://abafna.googlepages.com/egg.pdf
Wednesday, April 9, 2008
Jain Temple in Bangladesh
1,800-year-old terracotta discoveredJainism One of the major Indian religions, Jainism is still a living religion in some parts of the subcontinent. Though Bengal was its cradle, its followers are hardly met within the area.
According to Jaina annals, the tenets of the religion were preached by twenty-four Tirthankaras, of whom the twenty-third, Parshvanatha, and the twenty-fourth, Mahavira, are historical figures. The latter, a contemporary of Gautam Buddha, lived between 540 and 468 BC and Parsvanatha preceded him by about two hundred and fifty years. The Jaina tenets owe their origin to the teachings of Parsvanatha and Mahavira. The teaching of Parsvanatha is called Chaturayama. It outlines a four-fold path to salvation, i.e., kindness to all living beings, avoidance of telling lies, abjuration of theft and the possession of belongings. In the next step Mahavira added another. It was not to wear any dress. Thus the Jainas were divided into two sects. The followers of Parsvanatha are called Shvetamvara, those who wear white clothes, while the followers of Mahavira are called Digamvara, which means nude (literally, the sky is the cover).
Bengal witnessed the advent of Jainism during the lifetime of Mahavira who came to Radha (southern part of present West Bengal) to preach his tenets. It is believed that twenty-two out of the twenty-four Tirthankaras had attained their spiritual power in a mountainous region called Pareshnath Pahad in West Bengal. According to Bodhisattvavadanakalpalata, Jainism was a living religion in pundravardhana (northern Bengal) in the fourth century BC. The then leader of the Jaina church was Bhadrabahu, a native of Pundravardhana, who is credited with the compilation of a number of canons called Kalpasutra. After his departure one of his disciples, Godas by name, took over the charge of the Jaina church at Pundravardhana. His followers are called Godasgana. In course of its subsequent development, the sect of Godasgana was divided into four more sub-sects called Tamraliptikiya, Kotivarsiya, Pundravardhania and Dhasikharvatika. So it may be considered that the whole of Bengal came under the influence of the Jinas (the preachers of the Jaina tenets) by the 4th-3rd century BC.\.
Archaeological remains clearly testify that Jainism was a living religion in Bengal during the early historic period. alexander cunningham first discovered a Jaina image at Mahasthangarh (Mahasthangad) in 1879, which was later on moved to the varendra research museum, in 1912. It is worth mentioning here that huen-tsang, the 7th century Chinese pilgrim found numerous digambara Jainas in Pundravardhana (northern Bengal) and SAMANATATA (southeastern Bengal). The other well-known archaeological remains are as follows: 1. Standing Mahavira, black basalt, 73.6cm height, bangladesh national museum, c 10th-11th century AD; 2. Standing Parsvanatha, black basalt, 60.9cm height, Dinajpur Museum, c 10th-11th century AD; 3. Standing Tirthankara, black basalt, 93.9cm height, Dinajpur Museum, c 9th-10th century AD; 4. Standing Shantinatha, black basalt, 65 cm height, Varendra Research Museum; 5. Standing Rsvanatha, black basalt, c 10th-11th century AD, collected from Medinipur; 6. Standing Parsvanatha, black basalt, c 11th century AD, collected from Bankura; 7. Standing Parsvanatha, black basalt, c 11th century AD, collected from 24 Parganas; 8. Seated Rsvanatha, black basalt, 99cm height, Varendra Research Museum.
Vestiges of other remains have also been reported from Biharinath, Bahilara, Dharapath, Harmasra, Deulvirya, Pareshnath, Ambika Nagar, Chingry Devi, Barokala, Dhida and Kenduya of West Bengal. Some other fragmentary collections have also been made from PAHARPUR and Lalmai-Mainamati. A fragmentary iconic representation is on display in the Autosh Measum, Calcutta. It may have been collected from Faridpur. All these, however, prove that Jainism was in vogue throughout Bengal till 11th century AD.
Structural remains relating to Jaina centres of religious activities in Bengal are almost nil. The Gupta copper-plate found at Paharpur (c 5th century AD) refers to a Jaina monastery in the village Vatagohali. In course of digging in 1980-81 at Paharpur, vestiges of earlier structures have been traced below the 8th-9th century level. Scholars believe that these earlier structures may be related to the Jaina monastery at Vatagohali. Two temples dedicated to the worship of Tirthankara are still to be seen at Satmatha of Bogra town and Bakshi Lane of Meherpur town. But architecturally they are of 19th century origin. According to the local people these were built by some merchants who hailed from Gujrat of India.
The Jainas of Bengal were the followers of the Digamvara canon. It is evinced by the fact that all the images of the Tirthankaras found in Bengal are nude. In every piece, the Tirthankara is depicted in kayatsarga, otherwise known as the Samapadathanaka pose. In a few pieces they are surrounded by their fellow Tirthankaras. But not a single piece other than Tirthankara has yet been found. In this connection it may be pointed out that the Jainas of other regions of the subcontinent pay their homage, besides the Tirthankaras, to salak puruch, acharya, bahubali, yaksa-yaksi, chakravarti, basudeva, baladeva, shasana devi, dikpala, ksetrapala, navagraha, agni, nairit, brahma, shruti devi and harin-gomes. These facts prove that though Jainism was in vogue in Bengal in the early historic period, yet it never attained further elaboration in the country as it did elsewhere.
According to Jaina annals, the tenets of the religion were preached by twenty-four Tirthankaras, of whom the twenty-third, Parshvanatha, and the twenty-fourth, Mahavira, are historical figures. The latter, a contemporary of Gautam Buddha, lived between 540 and 468 BC and Parsvanatha preceded him by about two hundred and fifty years. The Jaina tenets owe their origin to the teachings of Parsvanatha and Mahavira. The teaching of Parsvanatha is called Chaturayama. It outlines a four-fold path to salvation, i.e., kindness to all living beings, avoidance of telling lies, abjuration of theft and the possession of belongings. In the next step Mahavira added another. It was not to wear any dress. Thus the Jainas were divided into two sects. The followers of Parsvanatha are called Shvetamvara, those who wear white clothes, while the followers of Mahavira are called Digamvara, which means nude (literally, the sky is the cover).
Bengal witnessed the advent of Jainism during the lifetime of Mahavira who came to Radha (southern part of present West Bengal) to preach his tenets. It is believed that twenty-two out of the twenty-four Tirthankaras had attained their spiritual power in a mountainous region called Pareshnath Pahad in West Bengal. According to Bodhisattvavadanakalpalata, Jainism was a living religion in pundravardhana (northern Bengal) in the fourth century BC. The then leader of the Jaina church was Bhadrabahu, a native of Pundravardhana, who is credited with the compilation of a number of canons called Kalpasutra. After his departure one of his disciples, Godas by name, took over the charge of the Jaina church at Pundravardhana. His followers are called Godasgana. In course of its subsequent development, the sect of Godasgana was divided into four more sub-sects called Tamraliptikiya, Kotivarsiya, Pundravardhania and Dhasikharvatika. So it may be considered that the whole of Bengal came under the influence of the Jinas (the preachers of the Jaina tenets) by the 4th-3rd century BC.
1,800-year-old terracotta discovered
Remains of a structure from the 1,800-year-old Jain dynasty discovered at Damdampir of Manirampur upazila in Jessore. A terracotta plaque, right, found at the site bears the image of the only female Jain Tirthankar, Mallinath
Khulna office of the Archaeology Department has discovered an 1,800-year-old terracotta plaque bearing the image of the only female Jain Tirthankar, Mallinath.The rare terracotta piece was discovered after digging a large mound of earth at Damdampir of Manirampur upazila in Jessore on December 18 but the discovery was kept secret for security reasons."We did not immediately disclose the facts about this particular discovery for security reasons," said Shihabuddin Mohammad Akbar, director of the Khulna regional office of Archaeology Department.He said the digging began in 2004-05 financial year under the direct supervision of the Khulna Archaeology Department office.Besides the seven-inch-long red sandstone terracotta image of Jain Mallinath, more antiques including earthenware from the 200-year-old Jain dynasty were discovered at the site, Shihabuddin said.He said Mallinath was the daughter of Kumbharaja of Mithila and Prabhavati. Mallinath was 19th of the 24 Jain Tirthankars.Shihabuddin expects that more antiques will be found at the site where digging work is still going on. more at my home page at http://jainism.co.nr
According to Jaina annals, the tenets of the religion were preached by twenty-four Tirthankaras, of whom the twenty-third, Parshvanatha, and the twenty-fourth, Mahavira, are historical figures. The latter, a contemporary of Gautam Buddha, lived between 540 and 468 BC and Parsvanatha preceded him by about two hundred and fifty years. The Jaina tenets owe their origin to the teachings of Parsvanatha and Mahavira. The teaching of Parsvanatha is called Chaturayama. It outlines a four-fold path to salvation, i.e., kindness to all living beings, avoidance of telling lies, abjuration of theft and the possession of belongings. In the next step Mahavira added another. It was not to wear any dress. Thus the Jainas were divided into two sects. The followers of Parsvanatha are called Shvetamvara, those who wear white clothes, while the followers of Mahavira are called Digamvara, which means nude (literally, the sky is the cover).
Bengal witnessed the advent of Jainism during the lifetime of Mahavira who came to Radha (southern part of present West Bengal) to preach his tenets. It is believed that twenty-two out of the twenty-four Tirthankaras had attained their spiritual power in a mountainous region called Pareshnath Pahad in West Bengal. According to Bodhisattvavadanakalpalata, Jainism was a living religion in pundravardhana (northern Bengal) in the fourth century BC. The then leader of the Jaina church was Bhadrabahu, a native of Pundravardhana, who is credited with the compilation of a number of canons called Kalpasutra. After his departure one of his disciples, Godas by name, took over the charge of the Jaina church at Pundravardhana. His followers are called Godasgana. In course of its subsequent development, the sect of Godasgana was divided into four more sub-sects called Tamraliptikiya, Kotivarsiya, Pundravardhania and Dhasikharvatika. So it may be considered that the whole of Bengal came under the influence of the Jinas (the preachers of the Jaina tenets) by the 4th-3rd century BC.\.
Archaeological remains clearly testify that Jainism was a living religion in Bengal during the early historic period. alexander cunningham first discovered a Jaina image at Mahasthangarh (Mahasthangad) in 1879, which was later on moved to the varendra research museum, in 1912. It is worth mentioning here that huen-tsang, the 7th century Chinese pilgrim found numerous digambara Jainas in Pundravardhana (northern Bengal) and SAMANATATA (southeastern Bengal). The other well-known archaeological remains are as follows: 1. Standing Mahavira, black basalt, 73.6cm height, bangladesh national museum, c 10th-11th century AD; 2. Standing Parsvanatha, black basalt, 60.9cm height, Dinajpur Museum, c 10th-11th century AD; 3. Standing Tirthankara, black basalt, 93.9cm height, Dinajpur Museum, c 9th-10th century AD; 4. Standing Shantinatha, black basalt, 65 cm height, Varendra Research Museum; 5. Standing Rsvanatha, black basalt, c 10th-11th century AD, collected from Medinipur; 6. Standing Parsvanatha, black basalt, c 11th century AD, collected from Bankura; 7. Standing Parsvanatha, black basalt, c 11th century AD, collected from 24 Parganas; 8. Seated Rsvanatha, black basalt, 99cm height, Varendra Research Museum.
Vestiges of other remains have also been reported from Biharinath, Bahilara, Dharapath, Harmasra, Deulvirya, Pareshnath, Ambika Nagar, Chingry Devi, Barokala, Dhida and Kenduya of West Bengal. Some other fragmentary collections have also been made from PAHARPUR and Lalmai-Mainamati. A fragmentary iconic representation is on display in the Autosh Measum, Calcutta. It may have been collected from Faridpur. All these, however, prove that Jainism was in vogue throughout Bengal till 11th century AD.
Structural remains relating to Jaina centres of religious activities in Bengal are almost nil. The Gupta copper-plate found at Paharpur (c 5th century AD) refers to a Jaina monastery in the village Vatagohali. In course of digging in 1980-81 at Paharpur, vestiges of earlier structures have been traced below the 8th-9th century level. Scholars believe that these earlier structures may be related to the Jaina monastery at Vatagohali. Two temples dedicated to the worship of Tirthankara are still to be seen at Satmatha of Bogra town and Bakshi Lane of Meherpur town. But architecturally they are of 19th century origin. According to the local people these were built by some merchants who hailed from Gujrat of India.
The Jainas of Bengal were the followers of the Digamvara canon. It is evinced by the fact that all the images of the Tirthankaras found in Bengal are nude. In every piece, the Tirthankara is depicted in kayatsarga, otherwise known as the Samapadathanaka pose. In a few pieces they are surrounded by their fellow Tirthankaras. But not a single piece other than Tirthankara has yet been found. In this connection it may be pointed out that the Jainas of other regions of the subcontinent pay their homage, besides the Tirthankaras, to salak puruch, acharya, bahubali, yaksa-yaksi, chakravarti, basudeva, baladeva, shasana devi, dikpala, ksetrapala, navagraha, agni, nairit, brahma, shruti devi and harin-gomes. These facts prove that though Jainism was in vogue in Bengal in the early historic period, yet it never attained further elaboration in the country as it did elsewhere.
According to Jaina annals, the tenets of the religion were preached by twenty-four Tirthankaras, of whom the twenty-third, Parshvanatha, and the twenty-fourth, Mahavira, are historical figures. The latter, a contemporary of Gautam Buddha, lived between 540 and 468 BC and Parsvanatha preceded him by about two hundred and fifty years. The Jaina tenets owe their origin to the teachings of Parsvanatha and Mahavira. The teaching of Parsvanatha is called Chaturayama. It outlines a four-fold path to salvation, i.e., kindness to all living beings, avoidance of telling lies, abjuration of theft and the possession of belongings. In the next step Mahavira added another. It was not to wear any dress. Thus the Jainas were divided into two sects. The followers of Parsvanatha are called Shvetamvara, those who wear white clothes, while the followers of Mahavira are called Digamvara, which means nude (literally, the sky is the cover).
Bengal witnessed the advent of Jainism during the lifetime of Mahavira who came to Radha (southern part of present West Bengal) to preach his tenets. It is believed that twenty-two out of the twenty-four Tirthankaras had attained their spiritual power in a mountainous region called Pareshnath Pahad in West Bengal. According to Bodhisattvavadanakalpalata, Jainism was a living religion in pundravardhana (northern Bengal) in the fourth century BC. The then leader of the Jaina church was Bhadrabahu, a native of Pundravardhana, who is credited with the compilation of a number of canons called Kalpasutra. After his departure one of his disciples, Godas by name, took over the charge of the Jaina church at Pundravardhana. His followers are called Godasgana. In course of its subsequent development, the sect of Godasgana was divided into four more sub-sects called Tamraliptikiya, Kotivarsiya, Pundravardhania and Dhasikharvatika. So it may be considered that the whole of Bengal came under the influence of the Jinas (the preachers of the Jaina tenets) by the 4th-3rd century BC.
1,800-year-old terracotta discovered
Remains of a structure from the 1,800-year-old Jain dynasty discovered at Damdampir of Manirampur upazila in Jessore. A terracotta plaque, right, found at the site bears the image of the only female Jain Tirthankar, Mallinath
Khulna office of the Archaeology Department has discovered an 1,800-year-old terracotta plaque bearing the image of the only female Jain Tirthankar, Mallinath.The rare terracotta piece was discovered after digging a large mound of earth at Damdampir of Manirampur upazila in Jessore on December 18 but the discovery was kept secret for security reasons."We did not immediately disclose the facts about this particular discovery for security reasons," said Shihabuddin Mohammad Akbar, director of the Khulna regional office of Archaeology Department.He said the digging began in 2004-05 financial year under the direct supervision of the Khulna Archaeology Department office.Besides the seven-inch-long red sandstone terracotta image of Jain Mallinath, more antiques including earthenware from the 200-year-old Jain dynasty were discovered at the site, Shihabuddin said.He said Mallinath was the daughter of Kumbharaja of Mithila and Prabhavati. Mallinath was 19th of the 24 Jain Tirthankars.Shihabuddin expects that more antiques will be found at the site where digging work is still going on. more at my home page at http://jainism.co.nr
Jain Temple in Pakistan
Professor Noel King, Professor Emeritus of History & Comparative Religion of University of California Santa Cruz had visited Pakistan briefly late last year and has kindly forwarded details of his finds of Jain relics. He had made a detailed visit several years ago but had to leave in a hurry due to bad health. Last year's visit was very brief and details given are a little scanty neverthless interesting.Taxila is one of the most important archeological sites of Asia located along the Silk route in Punjab Province of Pakistan. It flourished during the 1st to 5th century AD when it became famous as a major seat of learning of Buddhism. The Stupa shown above is located near the city of Sirkap (severed head) along side many other Buddhist relics. A request has been made to find out why it is called the Jaina Stupa but no information has been forthcoming.
The Lahore Museum has a fine collection of Jain relics mainly of the material collected from the city of Gujranwala and Darkhana. It is believed that Mr Raghavji Virchand Gandhi, the first person to represent Jainism abroad and who attended the first Parliament of World Religions in 1893 in Chicago was supported by the Jain center from this area.
The Lahore Museum has a fine collection of Jain relics mainly of the material collected from the city of Gujranwala and Darkhana. It is believed that Mr Raghavji Virchand Gandhi, the first person to represent Jainism abroad and who attended the first Parliament of World Religions in 1893 in Chicago was supported by the Jain center from this area.
The following murtis are all on display at the Lahore Museum, unfortunately the quality of photographs is not very good and it is difficult to identify the symbol (lancchan) on any of the murtis. Photos: Courtesy Pakistan Tourist Development Corporation
On the road from Rawalpindi to Lahore in the Pothohar area, there are so-called 'Kafir Kots', ruins of old temples. No details of these temples are available but the architecture seems to be Jain.On a near by hill top about 2000 ft high there is a small lake called Shiva Tears for Sati. There are ruins along the hill side up to the top and sorrounding the lake. Many of the building look like monasteries. There is a Shiva statue in the temple in the photograph below but Prof King suspects that the statue may have been of a tirthankar and that a Jain temple was converted to a Hindu temple.
Just a few dozen meters from the Shrine of the Double-Headed Eagle sits the Jain Stupa, a relic of the Sirkap city period (2nd century B.C. to the 2nd century A.D.). The shrine is badly ruined. Nothing of the superstructure survives. The persepolitan columns with lion ornamentation that sit on the four corners were brought here from the ruins of the courtyard.
Monday, March 10, 2008
Animals for food
Jainism view the use of animals for food?
The Jains, who are strict vegetarians, practise true Ahimsa to the extent that they literally will not harm a fly. Some Jains will sweep the path before them and wear gauze masks over their mouths so as not to harm small insects by inadvertently treading on them or breathing them in.
According to Jain scriptures, All living things love their life, desire pleasure and are averse to pain; they dislike any injury to themselves; everybody is desirous of life and to every being, his own life is very dear.
How does Jainism view the use of animals for food?
In addition to the cruelties involved in actual killing animals for food, the lives of animals while living are also miserable.
Dairy cows suffer a life of agony: the pain of constant pregnancy, milking machines on their teats, over working their milk producing gland system, and finally the slaughtering when unable to produce enough milk.
Separating the cow and her calf in less than 48 hours after birth is another agony. Chaining these calves for life in a small crate and slaughtering them at tender age of four months is routine in the industry.
Animals raised for food are mostly brought to this world by artificial insemination. Debeaking, branding, castration, dehorning, and much more pains are the facts of life for these animals.
The process of raising animals for food denies the right of animals as living beings, treats them as slaves and inflicts cruelty upon them. By doing so, humans reject all the values, and become very insensitive. As one result, this breeds and invites crime and violence within the society.
Looking at Jain values of Ahimsa, the scriptures list various sinful trades, sinful acts, and ways to limit the amount.
Does vegetarianism place greater priority on animal rights than on human welfare?
Not really. vegetarianism is also a human welfare movement. By eliminating an animal-based diet and eating plant based healthy foods, humans reap many benefits. The following are a few examples. The incidence of heart disease, strokes, and cancer may be reduced by removing meat and dairy from the diet. A plant-based diet requires less resources and produces less waste which leads to a cleaner environment. Instead of raising animals for food and feeding large amounts of grain to them, that grain can be used to feed many starving humans. World hunger problems may be alleviated when we stop cycling grain through animals. So, what do the humans have to lose for animal rights?
Look at this Jain teaching: 'Live and Let Live.' LIVE is human welfare, and LET LIVE is animal rights. They are complimentary. There is an attitude of caring and sharing. This is what vegetarianism includes; sharing this planet with animals and not harming them for human selfishness.
Can one work to improve conditions for animals without being a vegetarian
Yes, one can. Many men and women, who were not vegetarian, started working towards improving the conditions of animals. They were born in non-vegetarian families and they were raised with animal flesh and dairy products as their main food. A stage came in their life when they realized what truly fair treatment toward animals would mean. They joined their hands with those who were saving and protecting animals. In the process, not only did they become kind to animals, but also to themselves. This way, many animal rights workers have become vegetarian at some time in their lives. If not, they are kind at heart, but still a slave to old habits of meat eating.
Those who are born and raised vegetarian are lucky. Their minds, speech, and actions are nourished for kindness to animals and all other non-human life. Most individuals who are raised with those values will not harm animals, nor will they support any harm to animals.
Here is a true life example -- My Transition to Vegetarian... I was born into a Russian/American family and raised as a typical American meat eater. My evolution into the animal and environmental rights movement has been gradual. A turning point for me occurred when I was 15 years old. A friend and I had just eaten hot dogs for lunch, and walked next door to a leather shop. I whispered to her that she shouldn't buy anything in there because it is all dead animals. The clerk behind the counter heard my comment to my friend and asked me if I ate meat. I was shocked. I had never made the connection before that moment. I never realized that the meat on my plate was anything but 'food'. As I realized, while standing in that store, that meat is dead animal, I replied, "No, I don't eat meat" to the clerk. My friend thought I had just lied to the clerk. I explained to her that from this moment on I would not eat meat. That was 26 years ago. My personal evolution continued when I saw the pain of a dairy cow being separated from her calf and realized that the male calves on this farm were being shipped to veal facilities. I then quit using dairy products. I am now a strong advocate of strict vegetarianism for our own health and the well-being of animals and the environment. Rae Sikora("Jivan Sanskar")
Shoul we use produsts from slaughter
A slaughterhouse is a product of human greed and hi-tech combined for mass killing of animals. What are the products from these slaughterhouses? They are flesh, skin, bones, blood, fat, hair, feathers, etc. Sale of each such by-product contributes to the profits of the business. We can, and should live without any of these. None of them are necessary for happy and healthy life. If we consume them, we directly or indirectly pay for them, encouraging further slaughter. On the other hand, when we stop buying them, we send a message to the killing plant, "kill less animals, because we still have some unsold products." As our number increases it will result in a tremendous force to close some of the slaughterhouses.
Since animals kill each other in nature, why should the Jains be concerned about the abuse of animals; such as for example, killing them to eat?
In nature, big fish eats a little fish because its mind is not developed as much as of human who can discriminate and restraint to a great deal. Humans can also rationalize what is right and wrong and so why should they support abuse or killing of innocent animals? Plus, there is a big difference between natural birth and human breeding; and even bigger difference between animals killing each other and mass killing by humans.
The process of raising animals for food involves bringing them in this world by artificial insemination; separating mothers from their young ones; raising them in cages and confined spaces; feeding them unnatural food contaminated with chemicals, hormones, and antibiotics; and finally killing them at a young age. All these actions result in a desensitized attitude and the suppression of compassion at the conscience.
As Jains, we do have to protect all kinds of living beings. There are different laws in the jungle than in human society. In the law of jungle, the strong ones eat the weak ones, but in the law of society, the strong one protects the weak one.
What We Wear. What do the Jain principles teach about the wearing of silk, pearls, ivory, and other clothing and fashion items that involve animal products?
All these items are produced by killing an animal. When we learn the processes used to obtain these products, it becomes obvious that they do not fit into the Jain lifestyle.
Producing silk requires boiling silk worms alive. Producing Wool coats requires the killing of fur bearing animals. Do not mistake leather as a useless by-product of meat production either. Leather coat, shoes, belts, and purses are made from animals bred specifically for smooth skins. Ivory is obtained by killing elephants. Wool production causes animal suffering in various ways.
Many people believe that some pearls are manufactured in factories, and they are called "artificial" pearls. Actually, pearl is a product of pain. When a foreign particle gets into the body, if the oyster or fish can not get rid of it, then the creature in pain coats it with a special secretion. When solidified, that secretion becomes a pearl. In nature, a very few creatures would have to develop such pearls. Therefore the businessmen introduce foreign particles in the body, and force them to develop pearls inside. When ready, they kill them, and extract pearls, and sell them as "artificial" pearls. The larger the foreign particle, the more pain, and larger secretion, and larger pearl.
By using such materials, we become participants in Pranatipat (killing), Adattadan (stealing), and Parigrah (attachment for accumulation). As Jains, we believe in avoiding all Dravya Himsa (actual violence), as well as Bhav Himsa (psychic violence). So all the righteous Jains would reject wearing silk, pearls, leather, ivory, and similar clothing and fashion items.
Just as we would not want anyone to take our life or that of our beloved ones, we shall not take or encourage anyone else to take life of others too. As Jains, we should live simple lives, without any showoff. We should not wear any fashion item that involves taking life. If we can not give life, we should not take either.
honey Bees are manipulated worldwide to produce many products for human use: honey, beeswax, propolis, bee pollen, royal jelly and venom. They are intelligent insects with a complex communication system. Because bees are seen flying free, they are also often considered free of the usual cruelties of the animal farming industry. However bees undergo treatments similar to those endured by other farmed animals. They go through routine examination and handling, artificial feeding regimes, drug and pesticide treatment, genetic manipulation, artificial insemination, transportation (by air, rail and road) and slaughter.
The Jains, who are strict vegetarians, practise true Ahimsa to the extent that they literally will not harm a fly. Some Jains will sweep the path before them and wear gauze masks over their mouths so as not to harm small insects by inadvertently treading on them or breathing them in.
According to Jain scriptures, All living things love their life, desire pleasure and are averse to pain; they dislike any injury to themselves; everybody is desirous of life and to every being, his own life is very dear.
How does Jainism view the use of animals for food?
In addition to the cruelties involved in actual killing animals for food, the lives of animals while living are also miserable.
Dairy cows suffer a life of agony: the pain of constant pregnancy, milking machines on their teats, over working their milk producing gland system, and finally the slaughtering when unable to produce enough milk.
Separating the cow and her calf in less than 48 hours after birth is another agony. Chaining these calves for life in a small crate and slaughtering them at tender age of four months is routine in the industry.
Animals raised for food are mostly brought to this world by artificial insemination. Debeaking, branding, castration, dehorning, and much more pains are the facts of life for these animals.
The process of raising animals for food denies the right of animals as living beings, treats them as slaves and inflicts cruelty upon them. By doing so, humans reject all the values, and become very insensitive. As one result, this breeds and invites crime and violence within the society.
Looking at Jain values of Ahimsa, the scriptures list various sinful trades, sinful acts, and ways to limit the amount.
Does vegetarianism place greater priority on animal rights than on human welfare?
Not really. vegetarianism is also a human welfare movement. By eliminating an animal-based diet and eating plant based healthy foods, humans reap many benefits. The following are a few examples. The incidence of heart disease, strokes, and cancer may be reduced by removing meat and dairy from the diet. A plant-based diet requires less resources and produces less waste which leads to a cleaner environment. Instead of raising animals for food and feeding large amounts of grain to them, that grain can be used to feed many starving humans. World hunger problems may be alleviated when we stop cycling grain through animals. So, what do the humans have to lose for animal rights?
Look at this Jain teaching: 'Live and Let Live.' LIVE is human welfare, and LET LIVE is animal rights. They are complimentary. There is an attitude of caring and sharing. This is what vegetarianism includes; sharing this planet with animals and not harming them for human selfishness.
Can one work to improve conditions for animals without being a vegetarian
Yes, one can. Many men and women, who were not vegetarian, started working towards improving the conditions of animals. They were born in non-vegetarian families and they were raised with animal flesh and dairy products as their main food. A stage came in their life when they realized what truly fair treatment toward animals would mean. They joined their hands with those who were saving and protecting animals. In the process, not only did they become kind to animals, but also to themselves. This way, many animal rights workers have become vegetarian at some time in their lives. If not, they are kind at heart, but still a slave to old habits of meat eating.
Those who are born and raised vegetarian are lucky. Their minds, speech, and actions are nourished for kindness to animals and all other non-human life. Most individuals who are raised with those values will not harm animals, nor will they support any harm to animals.
Here is a true life example -- My Transition to Vegetarian... I was born into a Russian/American family and raised as a typical American meat eater. My evolution into the animal and environmental rights movement has been gradual. A turning point for me occurred when I was 15 years old. A friend and I had just eaten hot dogs for lunch, and walked next door to a leather shop. I whispered to her that she shouldn't buy anything in there because it is all dead animals. The clerk behind the counter heard my comment to my friend and asked me if I ate meat. I was shocked. I had never made the connection before that moment. I never realized that the meat on my plate was anything but 'food'. As I realized, while standing in that store, that meat is dead animal, I replied, "No, I don't eat meat" to the clerk. My friend thought I had just lied to the clerk. I explained to her that from this moment on I would not eat meat. That was 26 years ago. My personal evolution continued when I saw the pain of a dairy cow being separated from her calf and realized that the male calves on this farm were being shipped to veal facilities. I then quit using dairy products. I am now a strong advocate of strict vegetarianism for our own health and the well-being of animals and the environment. Rae Sikora("Jivan Sanskar")
Shoul we use produsts from slaughter
A slaughterhouse is a product of human greed and hi-tech combined for mass killing of animals. What are the products from these slaughterhouses? They are flesh, skin, bones, blood, fat, hair, feathers, etc. Sale of each such by-product contributes to the profits of the business. We can, and should live without any of these. None of them are necessary for happy and healthy life. If we consume them, we directly or indirectly pay for them, encouraging further slaughter. On the other hand, when we stop buying them, we send a message to the killing plant, "kill less animals, because we still have some unsold products." As our number increases it will result in a tremendous force to close some of the slaughterhouses.
Since animals kill each other in nature, why should the Jains be concerned about the abuse of animals; such as for example, killing them to eat?
In nature, big fish eats a little fish because its mind is not developed as much as of human who can discriminate and restraint to a great deal. Humans can also rationalize what is right and wrong and so why should they support abuse or killing of innocent animals? Plus, there is a big difference between natural birth and human breeding; and even bigger difference between animals killing each other and mass killing by humans.
The process of raising animals for food involves bringing them in this world by artificial insemination; separating mothers from their young ones; raising them in cages and confined spaces; feeding them unnatural food contaminated with chemicals, hormones, and antibiotics; and finally killing them at a young age. All these actions result in a desensitized attitude and the suppression of compassion at the conscience.
As Jains, we do have to protect all kinds of living beings. There are different laws in the jungle than in human society. In the law of jungle, the strong ones eat the weak ones, but in the law of society, the strong one protects the weak one.
What We Wear. What do the Jain principles teach about the wearing of silk, pearls, ivory, and other clothing and fashion items that involve animal products?
All these items are produced by killing an animal. When we learn the processes used to obtain these products, it becomes obvious that they do not fit into the Jain lifestyle.
Producing silk requires boiling silk worms alive. Producing Wool coats requires the killing of fur bearing animals. Do not mistake leather as a useless by-product of meat production either. Leather coat, shoes, belts, and purses are made from animals bred specifically for smooth skins. Ivory is obtained by killing elephants. Wool production causes animal suffering in various ways.
Many people believe that some pearls are manufactured in factories, and they are called "artificial" pearls. Actually, pearl is a product of pain. When a foreign particle gets into the body, if the oyster or fish can not get rid of it, then the creature in pain coats it with a special secretion. When solidified, that secretion becomes a pearl. In nature, a very few creatures would have to develop such pearls. Therefore the businessmen introduce foreign particles in the body, and force them to develop pearls inside. When ready, they kill them, and extract pearls, and sell them as "artificial" pearls. The larger the foreign particle, the more pain, and larger secretion, and larger pearl.
By using such materials, we become participants in Pranatipat (killing), Adattadan (stealing), and Parigrah (attachment for accumulation). As Jains, we believe in avoiding all Dravya Himsa (actual violence), as well as Bhav Himsa (psychic violence). So all the righteous Jains would reject wearing silk, pearls, leather, ivory, and similar clothing and fashion items.
Just as we would not want anyone to take our life or that of our beloved ones, we shall not take or encourage anyone else to take life of others too. As Jains, we should live simple lives, without any showoff. We should not wear any fashion item that involves taking life. If we can not give life, we should not take either.
honey Bees are manipulated worldwide to produce many products for human use: honey, beeswax, propolis, bee pollen, royal jelly and venom. They are intelligent insects with a complex communication system. Because bees are seen flying free, they are also often considered free of the usual cruelties of the animal farming industry. However bees undergo treatments similar to those endured by other farmed animals. They go through routine examination and handling, artificial feeding regimes, drug and pesticide treatment, genetic manipulation, artificial insemination, transportation (by air, rail and road) and slaughter.
Sunday, March 9, 2008
Jain monks
1)ACHARYAS The message of Jina, Lord Mahنvira the last Tirthankara, is carried on by the ؤchنryas. They are our spiritual leaders. The responsibility of the spiritual welfare, but not social or economical welfare of the entire Jain Sangh, rests on the shoulders of the ؤchنryas. Before reaching this state, one has to do in-depth study and achieve mastery of the Jain scriptures (ؤgams). In addition to acquiring a high level of spiritual excellence, they have the ability to lead the monks and nuns. They know various languages with a sound knowledge of other philosophies and religions of the area and the world.
2)UPADHYAYASThis title is given to those Sadhus who have acquired a special knowledge of the ؤgams and philosophical systems. They teach Jain scriptures to sadhus and sadhvis.
3) SADHUS AND SADHVIS
When householders become detached from the worldly aspects of life and get the desire for spiritual uplift(and not worldly uplift), they give up their worldly lives and become sنdhus (monk) or sنdhvis (nun). A male person is called sنdhu, and a female person is called sنdhvi. Before becoming sنdhus or sنdhvis, a lay person must observe sنdhus orto understand their life style and do religious studies. When they feel confident that they will be able to live the life of a monk or a nun, then they inform the ؤchنrya that they are ready to become sadhu or sadhvi. If the ؤchنrya is convinced that they are ready and are capable of following the vows of sadhu or sadhvi, then he gives them Deekshن. Deeksha is initiation ceremony when a householders changes to a monk or a nun. At the time of Deekshن, the sadhu or sadhvi voluntarily accepts to obey following five major vows for the rest of his/her life:Commitment of Total Ahimsن (non-violence)-not to commit any type of violence.Commitment of Total Satya (truth)-not to indulge in any type of lie or falsehood.Commitment of Total Asteya (non-stealing)-not to take anything unless it is given.Commitment of Total Brahmacharya (celibacy)-not to indulge in any sensual. activitiesCommitment of Total Aparigraha (non-possessiveness)-not to acquire more than what is needed to maintain day to day life.Some other things they observe are:
1)They do not accept the food cooked specially for them;
2)They do not eat before sunrise or after sunset;
3)They drink boiled water;
4)They walk bare footed and do not sit in a car, train, airplane or any other vehicle;
5)They do not stay in one place for a longer time;
6)They do not touch any person of the opposite sex even the children of opposite sex;
7)They do not get involved in social or society affairs;
8)Some monks wear no clothes while others wear white clothes;
9)All nuns wear white clothes;
10)They offer spiritual guidance to us, Self-discipline and purity is the part of their daily life.
Parishaha
The 22 parisahas pertain to the enduring of hardship and while doing so remaining in a state of serenity and equanimity so that all karmas may be destroyed. These are more prominently followed by sadhus and sadhvis. There are 22 types:
Hunger. A monk must not accept food which is blemished and prepared with any one of the forty-two faults, even if he has to go hungry.
Thirst. A monk should not take unboiled water, even if he has to go thirsty.
Cold. Even when it is cold a monk should not wish for heater.
Heat. Even when it is hot a monk should not wish for fan or aircondition.
Insect bites. If a monk is bitten by an insect while he is meditating, he should not brush it away or become irritated, but should bare it calmly.
Clothes. A monk must accept whatever clothes he may receive.
A monk must bare evil words told to him.
A monk must bare kicking and beating.
A monk must bare diseases.
A monk must sleep on a wooden flat bed or coarse grass.
A monk must not take a bath.
A monk must wear torn clothes but should not ask for new clothes.
A monk should not experience shame or helplessness while going for alms from door to door.
If a monk does not get alms, then he should not become worried and, on the contrary, should think as though he has been given a chance to perform austerity.
A monk should not become attracted towards the beauty of women.
A monk should not become disturbed by hardship while meditating in a cemetery.
A monk should not become agitated even when there is the suffering or grief.
A monk should not become proud while being honored.
A monk should not become irritated when getting pricked by thorns, etc.
A monk must should not feel sorry for not attaining knowledge even after good efforts.
If a monk is ignorant and can not read, he should not become depressed. He must think of karmodaya and must keep his pursuit of knowledge alive.
A monk must try to understand the message of the Jina and should never doubt it.
Ten Duties of Sadhus
Sadhus observe the following great duties to the fullest extent, while householders follow them from a lesser degree to fullest extent.
Kshama (forgiveness)
Namrata (politeness) and Laghutha (meekness)
Saralata (simplicity)
Nirlobha (absence of Avarice)
Tap (internal and external austerities)
Samyama (controlling senses)
Satya (avoiding condemnable speech)
Shaucha (mental purity)
Aparigraha (non-possessiveness)
Brahamcharya (celibacy)
The Twelve Bhavanas Or Contemplation:
Bhavana means the contemplation, through which you motivate your soul to carry out lofty reflections. There are 12 types:
Anitya Bhavana:
All external substances including the body are transitory (Anitya). They are perishable and therefore, we should not have attachment for them.
Asharan Bhavana:
Human beings are experiencing tremendous agitation. When death occurs and the soul has to leave the body there is no one who can save a jiva who is helpless. Wealth, family etc. have to be given up at such a time. No worldly things can provide refuge so why should we depend upon them.
Samsar Bhavana:
In the cycle of samsar, i.e. births and deaths, mother can become wife; wife can become mother; and an enemy can become a friend; etc. How futile is samsar ? We should not have attachment for it.
Ekatva Bhavana:
"I am alone, I was born alone, I will die alone, I am sick alone, I have to suffer alone, I have to experience the karmas which I have earned, alone." Therefore, one should be cautious and keep away from the attachment and hatred.
Anyatva Bhavana:
"This body is transitory and it is different from me. I am the soul which is not perishable. While body is perishable. Even wealth, family etc., are not mine. They are different from me, therefore, I discard attachment for all these things."
Asuchi Bhavana:
"This body is made up of impure substances. It is being nourished by impure substances. I will discard my attachments for this body and engage myself in self-discipline, renunciation, and spiritual endeavors."
Asrava Bhavana:
Thinking on inflow of karmas. All causes that create the inflow of karmas should be discarded.
Samvar Bhavana:
Samvar means blocking of the inflow of karmas. One must contemplate on Samiti, Gupti, Yati-dharma etc. One must carry out these activities and try to reduce or stop the new bondage of karma.
Nirjara Bhavana:
Nirjara means to shed off whatever karmas we have. One must think of the benefits that accrue from each of the 12 kinds of Tapas or the austerities which cause nirjara. One must contemplate on these austerities in order to destroy sins.
Lokasvabhava Bhavana:
Lokasvabhava means one must contemplate on the three Lokas, namely: 1) the upper world, 2) the middle world, 3) the lower world, and also the whole universe filled with souls and pudgals.
Bodhidurlabh Bhavana:
One must contemplate on how difficult it is for the souls that are wandering aimlessly in four stages of existence in the Samsar to attain the Jin dharma. There should not be even the slightest negligence in observing the religion propagated by the Jina."
Dharma Bhavana:
"Oh: Arihant Bhagwan, the omniscient, has expounded an excellent Shruta Dharma and Charitra Dharma. I will engage myself in these Dharma." One should carry out this contemplation again and again.
Some special rules of conduct for sadhus and sadhvis:
The Jain sadhus or sadhvis do not take food or water after the sunset or before sunrise. They wait 48 minutes after the sun-rise before even drinking boiled water. Under any circumstance, they do not eat or drink anything between the hours of sunset and sunrise.
Gochari (Alm): Jain sadhus/sadhvis do not cook their food, do not get it prepared for them, or do not accept any food which was prepared for them. They go to different householders that are Jains or vegetarians and receive a little food from each house. This practice is called Gochari. Just as cows graze the top part of grass moving from place to place, taking a little at one place and a little at another, in the same way Jain Monks and Nuns do not take all the food from one house. They collect it from various houses. The reason Jain Sadhus/sadhvis accept a little food and not all the food from one house is because this way the householders do not have to cook again. The cooking process involves much violence in the form of fire, vegetable chopping, water consumption, etc., and sadhus or sadhvis do not want to be the part of any violence due to their needs. They do not receive food standing outside the house; but they go inside the house where food is cooked or kept. This way they can understand the situation that their accepting food would not make the householders to cook again. They accept food which is within the limit of their vows.
Vihar: They always walk with bare feet. When they travel from one place to another, whatever may be the distance they always go walking. They do not use any vehicle like bullock cart, car, boat, ship or plane for traveling. Whether it is cold weather or scorching sun; whether the road is stony or thorny; whether it is the burning sand of a desert or a burning road, they do not wear any foot-wear at any time. They move about on bare foot all their life. The reason for not wearing shoes is while walking, they can avoid crushing the bugs or insects on the ground. While going places, they preach the religion (Dharma), and provide proper spiritual guidance to people. They do not stay more than a few days in any one place except during the rainy season which is about four months in duration. The sadhus and sadhvis generally do not go out at night. The place where they stay is called Upashray or Paushadh Shala. They may stay in places other than the Upashrayas if those places are suitable to the practice of their disciplined life and if they do not disturb or impede the code of conduct. The reason they do not stay anywhere permanently or for a longer period in one place is to avoid developing attachment for material things and the people around them.
Loch: The Jain Sädhus and Sadhvis after receiving the Diksha (initiation) do not cut their hair or shave their heads; nor do they get these things done by a barber. But twice a year or at least once a year at the time of Paryushan, they pluck off their hairs or they get the hairs plucked by others. This is called Keshlochan or Loch. This way they are not dependent on others to carry out their needs. It is also considered as one kind of austerity where one bares the pain of plucking of the hairs calmly.
Clothing: They always wear un-stitched or minimally stitched white clothes. Some Jain sadhus do not wear the clothes. A loin cloth which reaches up to the shins is called a Cholapattak. Another cloth to cover the upper part of the body is called Pangarani (Uttariya Vastra). A cloth that passes over the left shoulder and covers the body up to a little above the ankle is called a Kämli. Kämli is a woolen shawl. They also carry a woolen bed sheet and a woolen mat to sit on. Those who wear clothes have a muhapati a square or rectangular piece of cloth of a prescribed measurement either in their hand or tied on their face covering the mouth. They also have Ogho or Rajoharan (a broom of woolen threads) to clean insects around their sitting place or while they are walking. Sadhus who do not wear any clothes have morpichhi and kamandal in their hands. These are the articles by which they can be distinguished. This practice may vary among different sects of Jains but essential principle remains the same to limit needs.
They bestow their blessings on all, uttering the words Dharm Labh (may you attain spiritual prosperity). They bless everyone alike irrespective of their caste, creed. sex, age, wealth, poverty, high, or low social status. Some put Vakshep (scented sandal dust) on the heads of people. Monks and nuns show the path of wholesome life and of a righteous and disciplined life to every one through the media of discussions, discourses, seminars and camps to attain spiritual prosperity.
The entire life of sadhus/sadhvis is directed towards the welfare of their souls. All the activities of their life have only one aim, namely, self-purification for self- realization. For the attainment of this objective, besides following laid down guidelines they perform the pratikraman daily, and perform other austerities.
Conferring a title:
The Jain sadhus, after being initiated that is, after receiving the diksha become immersed in such activities as meditation, seeking knowledge, acquiring self-discipline etc. Proceeding on the path of spiritual endeavor, when they reach a higher level of attainment, their spiritual elders, for the preservation of the four-fold Jain Sangh, confer upon them some special titles.
The Title of Acharya: This title is considered to be very high and involves a great responsibility. The entire responsibility of the Jain Sangh rests on the shoulders of the acharya. Before attaining this title, one has to make an in-depth study and a thorough exploration of the Jain Agams and attain mastery of them. One must also study the various languages of the surrounding territory and have acquired a through knowledge of all the philosophies of the world related to different ideologies and religions.
The Title of Upadhyay: This title is given to a sadhu who teaches all the sadhus and sadhvis, and has acquired a specialized knowledge of the Agams (Scriptures).
The Title of Panyas and Gani: To secure this title, one should have acquired an in-depth knowledge of all the Jain agams. To attain the status of Ganipad one should have a knowledge of the Bhagawati Sutra and to attain the Panyas-pad one should have attained a comprehensive knowledge of all the aspects of the agams.
The Jain sadhus, on account of the mode of their life, are unique among all the monks. The entire life of Sadhus and Sadhvis is dedicated to spiritual welfare of their souls; all their objectives, and all their activities are directed towards elevating their souls to the Paramatma-dasha, the state of the Supreme Soul.
That is why Jain monks and nuns are unique. Their activities are directed towards the uplift of their souls to Paramنtman (the state of liberation).
2)UPADHYAYASThis title is given to those Sadhus who have acquired a special knowledge of the ؤgams and philosophical systems. They teach Jain scriptures to sadhus and sadhvis.
3) SADHUS AND SADHVIS
When householders become detached from the worldly aspects of life and get the desire for spiritual uplift(and not worldly uplift), they give up their worldly lives and become sنdhus (monk) or sنdhvis (nun). A male person is called sنdhu, and a female person is called sنdhvi. Before becoming sنdhus or sنdhvis, a lay person must observe sنdhus orto understand their life style and do religious studies. When they feel confident that they will be able to live the life of a monk or a nun, then they inform the ؤchنrya that they are ready to become sadhu or sadhvi. If the ؤchنrya is convinced that they are ready and are capable of following the vows of sadhu or sadhvi, then he gives them Deekshن. Deeksha is initiation ceremony when a householders changes to a monk or a nun. At the time of Deekshن, the sadhu or sadhvi voluntarily accepts to obey following five major vows for the rest of his/her life:Commitment of Total Ahimsن (non-violence)-not to commit any type of violence.Commitment of Total Satya (truth)-not to indulge in any type of lie or falsehood.Commitment of Total Asteya (non-stealing)-not to take anything unless it is given.Commitment of Total Brahmacharya (celibacy)-not to indulge in any sensual. activitiesCommitment of Total Aparigraha (non-possessiveness)-not to acquire more than what is needed to maintain day to day life.Some other things they observe are:
1)They do not accept the food cooked specially for them;
2)They do not eat before sunrise or after sunset;
3)They drink boiled water;
4)They walk bare footed and do not sit in a car, train, airplane or any other vehicle;
5)They do not stay in one place for a longer time;
6)They do not touch any person of the opposite sex even the children of opposite sex;
7)They do not get involved in social or society affairs;
8)Some monks wear no clothes while others wear white clothes;
9)All nuns wear white clothes;
10)They offer spiritual guidance to us, Self-discipline and purity is the part of their daily life.
Parishaha
The 22 parisahas pertain to the enduring of hardship and while doing so remaining in a state of serenity and equanimity so that all karmas may be destroyed. These are more prominently followed by sadhus and sadhvis. There are 22 types:
Hunger. A monk must not accept food which is blemished and prepared with any one of the forty-two faults, even if he has to go hungry.
Thirst. A monk should not take unboiled water, even if he has to go thirsty.
Cold. Even when it is cold a monk should not wish for heater.
Heat. Even when it is hot a monk should not wish for fan or aircondition.
Insect bites. If a monk is bitten by an insect while he is meditating, he should not brush it away or become irritated, but should bare it calmly.
Clothes. A monk must accept whatever clothes he may receive.
A monk must bare evil words told to him.
A monk must bare kicking and beating.
A monk must bare diseases.
A monk must sleep on a wooden flat bed or coarse grass.
A monk must not take a bath.
A monk must wear torn clothes but should not ask for new clothes.
A monk should not experience shame or helplessness while going for alms from door to door.
If a monk does not get alms, then he should not become worried and, on the contrary, should think as though he has been given a chance to perform austerity.
A monk should not become attracted towards the beauty of women.
A monk should not become disturbed by hardship while meditating in a cemetery.
A monk should not become agitated even when there is the suffering or grief.
A monk should not become proud while being honored.
A monk should not become irritated when getting pricked by thorns, etc.
A monk must should not feel sorry for not attaining knowledge even after good efforts.
If a monk is ignorant and can not read, he should not become depressed. He must think of karmodaya and must keep his pursuit of knowledge alive.
A monk must try to understand the message of the Jina and should never doubt it.
Ten Duties of Sadhus
Sadhus observe the following great duties to the fullest extent, while householders follow them from a lesser degree to fullest extent.
Kshama (forgiveness)
Namrata (politeness) and Laghutha (meekness)
Saralata (simplicity)
Nirlobha (absence of Avarice)
Tap (internal and external austerities)
Samyama (controlling senses)
Satya (avoiding condemnable speech)
Shaucha (mental purity)
Aparigraha (non-possessiveness)
Brahamcharya (celibacy)
The Twelve Bhavanas Or Contemplation:
Bhavana means the contemplation, through which you motivate your soul to carry out lofty reflections. There are 12 types:
Anitya Bhavana:
All external substances including the body are transitory (Anitya). They are perishable and therefore, we should not have attachment for them.
Asharan Bhavana:
Human beings are experiencing tremendous agitation. When death occurs and the soul has to leave the body there is no one who can save a jiva who is helpless. Wealth, family etc. have to be given up at such a time. No worldly things can provide refuge so why should we depend upon them.
Samsar Bhavana:
In the cycle of samsar, i.e. births and deaths, mother can become wife; wife can become mother; and an enemy can become a friend; etc. How futile is samsar ? We should not have attachment for it.
Ekatva Bhavana:
"I am alone, I was born alone, I will die alone, I am sick alone, I have to suffer alone, I have to experience the karmas which I have earned, alone." Therefore, one should be cautious and keep away from the attachment and hatred.
Anyatva Bhavana:
"This body is transitory and it is different from me. I am the soul which is not perishable. While body is perishable. Even wealth, family etc., are not mine. They are different from me, therefore, I discard attachment for all these things."
Asuchi Bhavana:
"This body is made up of impure substances. It is being nourished by impure substances. I will discard my attachments for this body and engage myself in self-discipline, renunciation, and spiritual endeavors."
Asrava Bhavana:
Thinking on inflow of karmas. All causes that create the inflow of karmas should be discarded.
Samvar Bhavana:
Samvar means blocking of the inflow of karmas. One must contemplate on Samiti, Gupti, Yati-dharma etc. One must carry out these activities and try to reduce or stop the new bondage of karma.
Nirjara Bhavana:
Nirjara means to shed off whatever karmas we have. One must think of the benefits that accrue from each of the 12 kinds of Tapas or the austerities which cause nirjara. One must contemplate on these austerities in order to destroy sins.
Lokasvabhava Bhavana:
Lokasvabhava means one must contemplate on the three Lokas, namely: 1) the upper world, 2) the middle world, 3) the lower world, and also the whole universe filled with souls and pudgals.
Bodhidurlabh Bhavana:
One must contemplate on how difficult it is for the souls that are wandering aimlessly in four stages of existence in the Samsar to attain the Jin dharma. There should not be even the slightest negligence in observing the religion propagated by the Jina."
Dharma Bhavana:
"Oh: Arihant Bhagwan, the omniscient, has expounded an excellent Shruta Dharma and Charitra Dharma. I will engage myself in these Dharma." One should carry out this contemplation again and again.
Some special rules of conduct for sadhus and sadhvis:
The Jain sadhus or sadhvis do not take food or water after the sunset or before sunrise. They wait 48 minutes after the sun-rise before even drinking boiled water. Under any circumstance, they do not eat or drink anything between the hours of sunset and sunrise.
Gochari (Alm): Jain sadhus/sadhvis do not cook their food, do not get it prepared for them, or do not accept any food which was prepared for them. They go to different householders that are Jains or vegetarians and receive a little food from each house. This practice is called Gochari. Just as cows graze the top part of grass moving from place to place, taking a little at one place and a little at another, in the same way Jain Monks and Nuns do not take all the food from one house. They collect it from various houses. The reason Jain Sadhus/sadhvis accept a little food and not all the food from one house is because this way the householders do not have to cook again. The cooking process involves much violence in the form of fire, vegetable chopping, water consumption, etc., and sadhus or sadhvis do not want to be the part of any violence due to their needs. They do not receive food standing outside the house; but they go inside the house where food is cooked or kept. This way they can understand the situation that their accepting food would not make the householders to cook again. They accept food which is within the limit of their vows.
Vihar: They always walk with bare feet. When they travel from one place to another, whatever may be the distance they always go walking. They do not use any vehicle like bullock cart, car, boat, ship or plane for traveling. Whether it is cold weather or scorching sun; whether the road is stony or thorny; whether it is the burning sand of a desert or a burning road, they do not wear any foot-wear at any time. They move about on bare foot all their life. The reason for not wearing shoes is while walking, they can avoid crushing the bugs or insects on the ground. While going places, they preach the religion (Dharma), and provide proper spiritual guidance to people. They do not stay more than a few days in any one place except during the rainy season which is about four months in duration. The sadhus and sadhvis generally do not go out at night. The place where they stay is called Upashray or Paushadh Shala. They may stay in places other than the Upashrayas if those places are suitable to the practice of their disciplined life and if they do not disturb or impede the code of conduct. The reason they do not stay anywhere permanently or for a longer period in one place is to avoid developing attachment for material things and the people around them.
Loch: The Jain Sädhus and Sadhvis after receiving the Diksha (initiation) do not cut their hair or shave their heads; nor do they get these things done by a barber. But twice a year or at least once a year at the time of Paryushan, they pluck off their hairs or they get the hairs plucked by others. This is called Keshlochan or Loch. This way they are not dependent on others to carry out their needs. It is also considered as one kind of austerity where one bares the pain of plucking of the hairs calmly.
Clothing: They always wear un-stitched or minimally stitched white clothes. Some Jain sadhus do not wear the clothes. A loin cloth which reaches up to the shins is called a Cholapattak. Another cloth to cover the upper part of the body is called Pangarani (Uttariya Vastra). A cloth that passes over the left shoulder and covers the body up to a little above the ankle is called a Kämli. Kämli is a woolen shawl. They also carry a woolen bed sheet and a woolen mat to sit on. Those who wear clothes have a muhapati a square or rectangular piece of cloth of a prescribed measurement either in their hand or tied on their face covering the mouth. They also have Ogho or Rajoharan (a broom of woolen threads) to clean insects around their sitting place or while they are walking. Sadhus who do not wear any clothes have morpichhi and kamandal in their hands. These are the articles by which they can be distinguished. This practice may vary among different sects of Jains but essential principle remains the same to limit needs.
They bestow their blessings on all, uttering the words Dharm Labh (may you attain spiritual prosperity). They bless everyone alike irrespective of their caste, creed. sex, age, wealth, poverty, high, or low social status. Some put Vakshep (scented sandal dust) on the heads of people. Monks and nuns show the path of wholesome life and of a righteous and disciplined life to every one through the media of discussions, discourses, seminars and camps to attain spiritual prosperity.
The entire life of sadhus/sadhvis is directed towards the welfare of their souls. All the activities of their life have only one aim, namely, self-purification for self- realization. For the attainment of this objective, besides following laid down guidelines they perform the pratikraman daily, and perform other austerities.
Conferring a title:
The Jain sadhus, after being initiated that is, after receiving the diksha become immersed in such activities as meditation, seeking knowledge, acquiring self-discipline etc. Proceeding on the path of spiritual endeavor, when they reach a higher level of attainment, their spiritual elders, for the preservation of the four-fold Jain Sangh, confer upon them some special titles.
The Title of Acharya: This title is considered to be very high and involves a great responsibility. The entire responsibility of the Jain Sangh rests on the shoulders of the acharya. Before attaining this title, one has to make an in-depth study and a thorough exploration of the Jain Agams and attain mastery of them. One must also study the various languages of the surrounding territory and have acquired a through knowledge of all the philosophies of the world related to different ideologies and religions.
The Title of Upadhyay: This title is given to a sadhu who teaches all the sadhus and sadhvis, and has acquired a specialized knowledge of the Agams (Scriptures).
The Title of Panyas and Gani: To secure this title, one should have acquired an in-depth knowledge of all the Jain agams. To attain the status of Ganipad one should have a knowledge of the Bhagawati Sutra and to attain the Panyas-pad one should have attained a comprehensive knowledge of all the aspects of the agams.
The Jain sadhus, on account of the mode of their life, are unique among all the monks. The entire life of Sadhus and Sadhvis is dedicated to spiritual welfare of their souls; all their objectives, and all their activities are directed towards elevating their souls to the Paramatma-dasha, the state of the Supreme Soul.
That is why Jain monks and nuns are unique. Their activities are directed towards the uplift of their souls to Paramنtman (the state of liberation).
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