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Because of this concern for not injuring animals, Jains developed a unique science of life that differentiates different levels of sophistication among animal forms.
According to Jainism, 8,400,000 different species of life forms exist. These beings are part of an endless round of birth, life, death and rebirth. Each living being houses a life force or jiva that occupies and enlivens the host environment. When the body dies, the jiva seeks out a new site depending upon the proclivities of karma generated and accrued during the previous lifetime. In instances of virtuous action, an animal may improve its prospects for a higher life form. If the animal has been vicious, then it will probably descend in the cosmic order, either to a lower animal form or to the level of a micro-organism (nigodha) or an elemental body dwelling in the earth or in liquid form or in fire or in air.
The taxonomy of Jainism places life forms in a graduated order starting with those beings that possess only touch, the foundational sense capacity that defines the presence of life. These include earth, water, fire, air bodies; micro-organisms; and plants. The next highest order introduces the sense of taste; worms, leeches, oysters and snails occupy this phylum. Third-order life forms add the sense of smell, including most insects and spiders. Fourth-level beings, in addition to being able to touch, taste and smell, can also see; these include butterflies, flies, and bees. The fifth level introduces hearing. Birds, reptiles, mammals and humans dwell in this life realm.
Jain cosmology consists of a storied universe in the shape of a female figure. The earthly realm or middle world (manusya-loka) consists of three continents and two oceans. The animals listed above, including humans, can be found here. Additionally, depending upon their actions, animals may be reborn in one of eight heavens or seven hells. If animals perform auspicious deeds they might be reborn in heaven.
In order to enhance one's spiritual advancement and avoid negative karmic consequences, the Jain religion advocates benevolent treatment of animals. The monks and nuns are not allowed even to lift their arms or point their fingers while wandering from village to village, according to the Jina, "This is the reason: the deer, cattle, birds, snakes, animals living in water, on land, in the air might be disturbed or frightened" (Acaranga Sutra, Jacobi, 145). In passage after passage, the Jaina teachers exhort their students, particularly monks and nuns, to avoid all harm to living creatures. The speech, walking, eating, and eliminatory habits of the Jain monks and nuns all revolve around a pervasive concern not to harm life in any form. Ultimately, the ideal death for a Jain, lay or monastic, is to fast to death, consciously making the transition to the next birth while not creating any harm to living beings.
Manifestations of this concern for nonviolence can be found in the institutions of the pinjrapole or animal hospital, founded and maintained by the Jain community most prominently in western India. Geographer Deryck Lodrick described perhaps the most famous pinjrapole as follows:
"In the heart of Old Delhi... opposite the Red Fort and close to the bustle of Chandni Chowk, is a pinjrapole dedicated entirely to the welfare of birds.
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