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The Rise of Pinjrapoles and the Fall of Zoos: An Appeal to Jainism
John Di Leonardo, M.S.
[The Jain principles of ahiṁsā and aparigraha have cultivated an immense love and reverence for nonhuman life in the followers of Jainism as well as an immense call to philanthropy. As a result, 12,000 of the 16,000 animal shelters, hospitals and sanctuaries in India are Jain pinjrapoles and Jains are committed to animal rights as well as conservation. Though pinjrapoles have been founded out of benevolence, other more sinister institutions, known as zoos, have appeared over the centuries under the guise of promoting conservation and care as well, despite proving to do little of either. This paper will not only examine common arguments for the existence of zoos, showing how zoos should not be permitted as they currently are based on the principles of ahiṁsā and aparigraha, but will also lay out a plan for pinjrapoles to work to replace zoos, freeing their animals from bondage and providing a foundation for animal advocacy through anekāntavāda. The author has based his observation on his personal interactions to important zoos of the world, in addition to the researches carried out by different organizations of the world.]
Ahirsā and Aparigraha according to Jain Karmology Ahiṁsā, the Jain concept of non-violence and aparigraha, the Jain concept of non-possession, are integral to Jainism and mandatory in the practice of Jain dharma, being vows included in both the mahāvrata (vows of Jain monks and nuns) and the aņuvrata (vows of Jain laity). For one to liberate one self from the cycle of birth and rebirth (saṁsāra) achieving (mokṣa) liberation and becoming a (Siddha) Pure Soul, one must both commit no (hiṁsā) harm to any living being (jiva) and rid oneself of all feelings of possessiveness (parigraha) which are considered soulsoiling passions (kaşāya). Soul soiling-passions such as parigraha cause hissă in the world and failure to rid oneself of parigraha results in the accumulation of (aśubha bhāva) inauspicious karmic particles which then bound to the (ātmā) soul through the process of (bandh) bondage. This bondage obscures both right knowledge and the soul, causing one to act ignorantly and violently. This karmic bondage in turn weighs down one's soul, keeping it from rising and becoming a Siddhās is its true nature. According to the Bhagavati Sutra 7.1.6 and the Jñātādharmakathā (VI. 2 and 3) "the jīva is like a gourd. When it is coated with mud (karman), it sinks to the bottom of water (hell); when the mud is removed (karma-nirjara), the gourd floats up (attains liberation)." As becoming a Siddha is the ultimate goal of Jain practice, aparigraha and ahiṁsā go hand in hand as essential duties of a Jaina.
Ahirsā and Aparigraha as they apply to Non-humans Directly translated as the absence of the desire to kill or harm," ahiṁsā is perhaps the most extreme manifestation of non-violence in the world. Similarly, aparigraha is the ultimate
