Jain Veganism: Ancient Wisdom, New Opportunities

Jonathan Dickstein,Christopher Jain Miller

doi:10.3390/rel12070512

Jonathan Dickstein, Christopher Jain Miller

Open Access

https://doi.org/10.3390/rel12070512

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Abstract

This article seeks to elevate contemporary Jain voices calling for the adoption of a vegan lifestyle as a sign of solidarity with the transnational vegan movement and its animal rights, environmental protection, and health aspirations. Just as important, however, this article also seeks to present some of the unique features of contemporary Jain veganism, including, most specifically, Jain veganism as an ascetic practice aimed at the embodiment of non-violence (ahiṃsā), the eradication (nirjarā) of karma, and the liberation (mokṣa) of the Self (jīva). These are distinctive features of Jain veganism often overlooked and yet worthy of our attention. We begin the article with a brief discussion of transnational veganism and Jain veganism’s place within this global movement. This is followed by an overview of Jain karma theory as it appears in the Tattvārtha Sūtra, an authoritative diasporic Jain text. Next, we present two case studies of contemporary Jain expressions of veganism: (1) The UK-based organization known as “Jain Vegans” and (2) The US-based organization known as “Vegan Jains”. Both organizations have found new opportunities in transnational veganism to practice and embody the virtue of ahiṃsā as well as Jain karma theory. As we will show, though both organizations share the animal, human, and environmental protection aspirations found in transnational veganism, Jain Vegans and Vegan Jains simultaneously promote ahiṃsā to varying degrees in service of the Jain path to liberation. We conclude the article with a brief reconsideration of Marcus Banks’s diasporic “three tendencies” model to demonstrate how contemporary manifestations of Jain veganism compel us to revisit our understanding of diasporic expressions of Jain religious belief and praxis.

Highlights

Though both organizations share the animal, human, and environmental protection aspirations found in transnational veganism, Jain Vegans and Vegan Jains simultaneously promote ahim
Following some brief methodological considerations, we begin the article with a discussion of transnational veganism and diasporic Jain veganism’s place within this global movement
We offer the following working definition: Transnational veganism is a global practice movement composed of innumerable, often uncoordinated groups and individuals abstaining from animal-derived products

Summary

Introduction

Soon thereafter Modi began to experience personal health benefits from giving up dairy, which only deepened his commitment to spreading the message of a vegan lifestyle to Jains and non-Jains alike Since he and a growing number of Jains in the North American diaspora have begun to try to convince other Jain centers and institutions to transition to a fully vegan menu in recognition of ahim. Jains—and, increasingly, ascetic Jains in India—are finding new opportunities to practice their Jain values in tandem with the popular motivations found in broader transnational vegan discourse These motivations are primarily the environmental, animal welfare, and health advantages of animal-free consumption. Following some brief methodological considerations, we begin the article with a discussion of transnational veganism and diasporic Jain veganism’s place within this global movement This is followed by an overview of key textual sources undergirding diasporic Jains’ fundamental commitment to ahim. We conclude the article with a brief reconsideration of Marcus Banks’s diasporic “three tendencies” model to demonstrate how contemporary manifestations of Jain veganism compel us to revisit our understanding of diasporic expressions of Jain religious belief and praxis

Methodological Considerations

Jain Veganism in Transnational Veganism

Contemporary Jain Veganism

Back to Jain Vegans

Findings

Conclusion